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THE  LIBRARY 

OF 

THE  UNIVERSITY 

OF  CALIFORNIA 

LOS  ANGELES 

GIFT  OF 


Professor  Harvey  L.  Eby 


Menno  Sfmorrs 


MENNO  SIMONS 

His  Life,  Labors,  and 
Teachings 


BY 

JOHN  HORSCH 


For  other  foundation  can  no  man  lay  than  that  is  laid  tvhich  is 
Jesus  Christ.     I  Cor.  3:11.  —  Meono  SimoHs'  motto. 


Published  by  the  Author 


PRINTED    BY 

MENNONITE   PUBLISHING   HOUSE 
Scottdale,  Pa. 

1916 


COfYRrC«T.    I9K,   BY  JOHN   HORSCH 


PREFACE 

Menno  Simons  is  today  perhaps  the  most  neglected  of 
the  prominent  leaders  in  the  history  of  the  Christian  church. 
Neither  in  the  Englisli  nor  the  German  language  is  a  book 
on  his  life  and  teachings  available.  The  need  of  such  a  book 
seems  to  be  recognized  among  Mennonites  of  all  classes. 

The  writer  has  been  led  by  the  desire  that  a  better 
acquaintance  with  the  life  and  teachings  of  the  earlier  heroes 
of  faith  may  become  the  common  property  of  all  who  would 
follow  their  footsteps  as  they  followed  Christ's.  The  style 
of  this  book  will,  it  is  hoped,  not  be  found  more  difficult  than 
that  of  general  books  on  history  commonly  used  by  young 
people. 

The  search  for  original  prints  of  Menno  Simons'  writ- 
ings in  America  has  had  gratifying  results.  The  most  im- 
portant find  is  a  complete  copy  of  Menno's  Of  the  True 
Christian  Faith  and  its  Power  of  y/hich  only  one  defective 
copy  is  known  in  Europe.  Special  thanks  are  due  to  Mr. 
Thomas  L.  Montgomery,  state  librarian  of  Pennsylvania, 
through  whose  kindness  complete  photographic  reproduc- 
tions of  the  originals  of  two  important  books  of  Menno  have 
been  obtained.  Among  those  who  have  aided  me  in  the  pro- 
curation of  material  or  by  the  loan  of  valuable  books  are  the 
management  of  the  Royal  Library  of  the  Netherlands  at  the 
Hague,  Rochester  Theological  Seminary,  Rochester,  N.  Y., 
Crozer  Theological  Seminary,  Upland,  Pa.,  Western  Theo- 
logical Seminary,  Pittsburg,  Pa.,  Princeton  Theological 
Seminary,  Princeton,  N.  J.,  Juniata  College,  Huntingdon, 
Pa.,  Baptist  Historical  Collection,  Hamilton,  N.  Y.,  Hon. 
Samuel    W.     Pennypacker,    Schwenksville,    Pa.,    Dr.    Adolf 


6  Preface 

Fluri,  Bern,  Switzerland.  Dr.  Friedrich  Roth,  Munich,  Ger- 
many. Mrs.  R.  J.  Smith,  New  Paris,  Ind.  (formerly  of  Balk, 
Holland),  Elder*  C.  H.  A.  van  der  Smissen,  Berne,  Ind.. 
Elias  Walter,  Frankfort,  S.  D.,  John  F.  Funk,  Elkhart,  Ind., 
Abraham  L.  Friesen,  Meade,  Kans.,  Peter  Toews,  Stern,  Al- 
berta, John  N.  Durr,  Martinsburg,  Pa.,  Jonathan  B.  Fisher.  New 
Holland,  Pa.  The  collection  of  source  material  owned  by  the 
Mennonite  General  Conference,  at  Scottdale,  has  been  freely 
and  gratefully  used. 

Much  important  research  work  in  the  history  of  the 
Anabaptists  and  early  Mennoaites  remains  to  be  done.  It 
is  hoped  that  tho  proceeds  from  the  sale  of  the  present  bpok 
may  help  to  make  possible  the  study  of  the  subject  in  the 
great  European  libraries  of  whose  pertinent  source  material 
much  has  been  permitted  to  remain  nntouched. 

May  the  inspiring  example  of  the  fathers  of  the  church 
be  an  incentive  -to  us  to  stand  faithfully  for  the  truth  of 
God's  word  in  a  time  when  it  is  assailed  as  freely  as  it  was 
in  the  period  of  the  Reformation.  To  this  end  may  He  ble.ss 
this  humble  efTort. 


TABLE   OF   CONTENTS 


MENNO  SIMONS'  CONVERSION  AND  BAPTISM     17-31 

Menno's  name,  the  place  of  his  birth,  his  education,  and 
office,  page  17  —  His  birth-year,  18  —  Life  as  a  priest,  19  — 
Has  doubts  concerning  the  efficacy  of  Mass ;  begins  to  read  the 
New  Testament  and  Luther's  writings,  19  —  Lutheran  books 
found  in  possession  of  the  Priests  at  Witmarsum,  19  —  Menno 
deviates  from  Romish  doctrine  and  is  given  the  name  of  an 
evangelical  preacher  19  —  Governments  permit  the  teaching  of 
new  doctrines,  but  not  the  introduction  of  new  forms,  20  —  The 
state  church  type  of  the  Reformation  going  hand  in  hand  with 

the  civil  authorities,  20 Ruler  of  the  Netherlands  favors  the 

Lutheran  cause,  21  —  Sikke  Frerichs  Snyder's  martyrdom; 
Menno  hears  of  it,  22  —  Reahzes  the  unscripturalness  of  infant 
baptism,  22,  23  —  The  import  of  this  discovery,  23  —  Call  to 
Witmarsum,  24  —  Following  in  the  footsteps  of  the  state  church 
reformers,  Menno  says  Mass  "in  appearance,"  24  —  Leads  an 
honorable  life,  25  —  Rise  of  the  Munsterites,  25  —  The  Old- 
cloisterites,  26  —  Practicing  idolatry  in  appearance,  26  —  Luth- 
er's advice  on  the  point  in  question,  27  —  Menno  is  convicted  of 
taking  a  wrong  course,  28  —  His  change  of  heart  and  renuncia- 
tion of  the  national  church,  28  —  The  date  of  his  renunciation, 
29  —  Beginning  of  persecution,  29,  30  —  Dissenters  summarily 
condemned  to  death,  30  —  State  churchism  avoids  persecution, 
31  —  Menno's  baptism  by  Obbe  Philips,  31  —  The  Obbenites,  31. 

II 

MENNO  SIMONS'  CALL  TO  THE  MINISTRY 

AND  ORDINATION  32-39 

Menno  leaves  Witmarsum,  22  —  Two  men  accused  of  enter- 
taining him,  32  —  In  Groningen,  32  —  His  call  to  the  ministry, 
33  —  Sheep  without  shepherds,  33  —  Menno  obeys  the  call,  34 


8  Table  of  Contents 

—  Becomes  a  leader  in  the  church  of  his  choice,  35  —  Their 
general  principles,  35  —  They  heartily  desire  to  accept  all  the 
truth  of  God's  Word,  36  —  A  noteworthy  prayer,  Zl  —  Menno 
opposes  the  opinion  that  the  ordinances  need  not  be  kept,  38  — 
A  fundamental  point  of  doctrine,  38  —  Obbe  Philips'  later  life, 
39. 

Ill 

THE  ANABAPTISTS  40-47 

Anabaptists  vs.  infant  baptists,  40  —  Anabaptism  vs.  state- 
churchism,  40  —  Differences  among  infant  baptists,  40  — Greater 
differences  among  Anabaptists,  40  —  Enthusiastic  and  revolu- 
tionary sects  compromise  baptism,  41  —  A  wrong  view  of  the 
Anabaptists,  41  —  Munsterites  defend  state  churchism,  42  — 
Menno's  relation  to  the  Munsterites,  42  —  They  differ  radically 
from  the  Swiss  Brethren  and  Obbenites,  42  —  Swiss  Brethren 
sound  in  doctrine  before  Menno's  conversion,  43  —  Their  atti- 
tude toward  unorthodox  AHabaptists,  43  —  Many  state  church 
writers  eliminate  the  Munsterites  from  the  orthodox  Anabaptists, 
44  —  Remarkable  testimonies  of  Kessler,  Bullinger  and  Haller, 
44  —  Other  Zwinglian  testimony,  45  —  Testimony  of  Roman- 
ists, 46  —  Modern  authors  on  the  Anabaptists,  46,  47. 

IV 

MENNO  SIMONS'  MOTIVES,  AIMS  AND 

ENDEAVORS  48-52 


MENNO'S  LABORS  IN  THE  NETHERLANDS  53-61 

His  trip  to  East  Friesland,  53  —  Martyrdom  of  Peter  Jans 
and  Tjard  Reynders,  53  —  Remarkable  testimony  concerning 
Menno  in  a  letter  to  the  Queen,  54  —  llie  Queen's  reply,  55  — 
Recantation  did  not  save  an  Anabaptist's  life,  55  —  No  traitor 
found  to  deliver  up  Menno  Simons,  55  —  An  edict  of  the  em- 
peror against  Menno  Simons,  55  —  Anabaptism  and  "lesser 
crimes,"  57  —  Crime  to  converse  with  Menno  or  to  possess  his 
writings,  57  —  Quirinus  Peters,  the  martyr,  baptized  by  Menno, 
58  —  At  Amsterdam,  58  —  Three  others  who  were  baptized  by 
Menno  suffer  martyrdom,  58  —  One  of  his  most  important 
books,  59  —  Revision  of  the  Foundaiion,  59  —  Noteworthy  ex- 


Table  of  Contents  9 

cerpts  from  this  book,  59  —  The  book  on  Christian  Baptism,  60 

—  Of  the  True  Christian  Faith  and  its  Pozvcr,  60  —  An  im- 
portant book  found  in  America,  61  —  Refutation  of  the  charge 
of  legahsm,  53  —  Dirk  Philips,  61  —  Obbe  Philips  forsakes 
the  brotherhood,  61. 

VI 

THE  DIFFICULTIES  UNDER  WHICH  MENNO 

SIMONS  LABORED  62-76 

VII 

MENNO'S  FLIGHT  TO  GERMANY  AND  LABORS 

IN  THE  ELECTORATE  OF  COLOGNE         77-82 

Attitude  of  the  Emperor  and  of  the  provincial  German 
governments  toward  the  Anabaptists,  77  —  Menno's  principal 
fields  of  labor,  78  —  His  marriage  78  —  Short  time  of  tolera- 
tion in  East  Friesland.  78  —  Menno  invited  to  a  discussion  with 
a'Lasco,  78  —  Was  there  ever  a  public  discussion  granted  him? 
78  —  Result  of  the  discussion,  79  —  Menno's  Brief  and  Clear 
Confessian,  80  —  Disappointed  in  the  hope  to  win  a'Lasco,  80 

—  His  second  Confession  to  a'Lasco,  80  —  The  latter  favors 
persecution  of  the  dissenters.  80  —  Menno's  flight  to  Cologne, 
81  —  Conditions  in  this  province,  81  —  Elector  Herman  of 
Wied,  81  —  Testimony  concerning  Menno's  labors,  81  —  A 
house  which  he  entered  is  confiscated,  82  —  Discussion  with 
theologians  of  the  ruling  church  refused,  82  —  Flight  to  Hol- 
stein,  82. 

VIII 

FROM  THE  FLIGHT  FROM  COLOGNE  TO  THE 

DISCUSSIONS  AT  WISMAR  83-92 

Menno  flees  with  his  family  to  Holstein,  83  —  His  princi- 
pal co-laborers,  83  —  Leonard  Bouwens,  83  —  Menno's  letter 
to  Bouwen's  wife  on  consecration,  84  —  Leonard  Bouwens' 
labors,  86  —  Dirk  PhiHps  at  Schottland.  87  —  Menno  Simons 
in  Livonia  and  Gcfthland,  87  —  Discussion  at  Liibeck  and  con- 
ferences at  Embden  and  Goch,  87  —  Menno's  reply  to  Gellius 
Faber,  87  —  Sojourn  in  Wismar,  87  —  Persecution  in  England 
under  "bloody  Mary,"  88  —  Exiles  come  from  Denmark  to 
Wismar,  88  —  Their  reception,  88  —  Discussions  with  Hermes 


10  Table  of  Contents 

Backereel  and  Martin  Micron,  89  —  Lenient  attitude  of  the 
government,  90  —  Micron's  Account  of  the  discussions,  91  — 
Menno's  Reply,  91  —  Edict  against  Anabaptists  and  Zwinglians, 
92  —  The  JVismar  Decisions  unreliable,  92. 

IX 

MENNO    SIMONS'   RELATION   TO   THE    STATE- 
CHURCH    REFORMATION  93-131 

Early  hopes  of  the  Lutheran  and  Zwinglian  reformers 
not  realized,  93  —  The  leading  reformers  consent  to  a  union  of 
church  and  state,  94  —  Relation  of  the  new  churches  to  the 
state.  94  —  The  civil  rulers  are  made  the  bishops  of  the  church, 
95  —  Grave  offences,  95  —  Protestant  state-churches  the  result 
of  a  reformation  of  Romanism,  95  —  The  membership  has  no 
voice  in  the  changes  made,  96  —  "Every  one  fashions  his  faith 
to  please  the  authorities,"  96  —  The  Interim,  96  —  Melanch- 
thon's  position,  97  —  Bucer  accused  of  Anabaptist  principles,  97 
—  Menno  on  conditions  in  state-churches,  98  —  Testifies  con- 
cerning persecution  by  the  Protestant  state-churches,  98  —  Pro- 
tests against  governments  making  themselves  religious  authori- 
ties, 99  —  The  cruel  imperial  decree  against  the  Anabaj^tists, 
100  —  Published  by  Protestant  ruler,  100  —  Attitude  of  I'hilip 
of  Hesse  toward  the  Anabaptists,  100  —  Luther's  intolerant 
Opinion,  101  —  I\Ienno  on  the  law  of  Theodosius,  101  —  Dis- 
obedience? 102  —  Radical  cHiTerence  between  Luther's  and 
Menno's  attitude,  102  —  liedge-preaching,  103  —  Heinz 
Krauth's  answer,  104  —  Menno  describes  existing  conditions, 
104  —  Anabaptists  and  missions,  106  —  A  Romanist's  testi- 
mony, 107  —  Lutheran  teaching  and  Romish  forms,  107  — 
"The  preachers  serve  the  ])rinces,"  108  —  Manner  of  introduc- 
tion of  the  state-church  Reformation,  109  —  Menno  on  existing 
conditions,  110  —  Anabaptists  demand  Cliristian  activity  despite 
persecution,  112  —  A  difference  between  Menno  and  the  state- 
church  reformers.  112  —  Reliable  testimony  that  uncommon 
devotion  brought  the  suspicion  of  Anabaptism.  113  —  Menno's 
protests  against  legalism.  115  —  Does  not  undertake  to  reform 
Romanism,  118  —  State-church  Reformation  destroyed  "the  lit- 
tle gods  of  Babylon,"  120  —  The  real  meaning  of  the  great  con- 
troversy on  baptism,  120  —  Menno  on  the  principle  of  separa- 
tion. 121  —  Anabaptists  anti-ritualists.  122  —  "Idol  houses." 
123  —  Point  of  difference  from  Lutheranism,  124  —  "Anabap-. 
tists  worse  than  heathen,"  124  —  Relation  of  the  Old  Testament 
Scriptures  to  the  New,  125  —  Attitude  on  the  so-called  formal 


Table  of  Contents  11 

principle  of  the  Reformation,  125  —  Exorcism,  126  —  False 
accusation  of  a  Romish  tendency  in  Anabaptism,  127  —  Points 
of  difference  between  Menno  and  the  state-church  reformers, 
128  —  Menno's  personal  opinion  of  Luther.  129  —  The  doctrine 
of  non-resistance,   130. 

X 

MENNO'S  ATTITUDE  TOWARD  RATIONALISM  132-138 

Menno  falsely  accused  of  liberalistic  opinions,  132  —  His 
consistent  renunciation  of  Romanism.  133  —  ]\Iennonites  stand 
for  well  defined  standard  of  faith,  133  —  The  Mennonite  con- 
fessions,  134  —  New  light  from  the  Scriptures  welcomed.   135 

—  Aim  to  recognize  all  the  truth  of  God's  word,  136  —  Church 
to  stand  for  the  truth,  136  —  Can  not  be  neutral  in  doctrine.  137 

—  Conscience  needs  Scripture  enlightenm.ent,  137  —  Liberty  of 
conscience  not  anarchy.   138  —  Discipline  vs.  persecution.   138. 

XI 

MENNO   ON   CHURCH   DISCIPLINE       139-145 

Absence  of   Scriptural  discipline  in  the  state-churches,   139 

—  The  importance  of  discipline,  139  —  Menno's  definition  of 
the  church,  139  —  Always  admits  possibility  of  hypocrites  in 
the  church.  140  —  Church  not  resj^onsible  for  unknown  trans- 
gression, 140  —  Is  public  confession  of  all  transgression  re- 
quire 1  ?  141  —  Ban  ineffective  if  wrongly  used,  141  — Keys  of 
binding  and  loosing.  142  —  Christ  alone  has  the  power  to  ex- 
clude from  salvation,  143  —  Church  excludes  those  who  have 
already  been  inwardly  excluded,  144  - —  No  hastiness  in  exclud- 
ing. 145. 

XII 

MENNO  SIMONS'  DOCTRINE  ON  THE  INCAR- 
NATION OF  CHRIST  146-152 

Christ  was  free  from  inherited  sin.  146  —  Did  not  forgo 
Mis  (Hvine  nature  in  the  Incarnation,  147  —  ^Musculus  concurs 
with  Menno,  148  —  Views  rejected  by  T^klenno,  149  —  In  what 
sense  are  the  regenerated  Christ's  brethren?  149  —  Menno's 
first  attitude  to  this  doctrine.  150  —  The  controversy  on  this 
point  was  forced  upon  him,  151  —  In  his  sermons  he  simply 
sets  forth  the  twofold  nature  of  Christ,  152. 


12  Table  of  Contents 

XIII 

MENNO   SIMONS'   ATTITUDE   TOWARD   THE 

MUNSTERITES  153-176 

Tenets  of  the  Munsterites,  153  —  Menno's  first  book  direct- 
ed against  them,  153  —  "Brethren,  but  not  in  Christ,"  154  — 
Menno  always  persistently  opposed  the  Munsterites,  156  —  His 
early  denunciations  of  AJunsteritism,  156  —  The  false  prophets 
and  the  corrupt  sects,  156,  157  —  His  testimony  in  1541,  158  — 
The  Oldcloisterites  and  their  principles.  159  —  To  what  extent 
were  they  acquainted  with  Munsterite  teaching?  159  —  Took  the 
sword  in  self-defence  160  —  Had  been  followers  of  Melchior 
Hofmann,  161  —  Erring  brethren,  162  —  The  Oldcloisterites 
were  not  minded  to  go  to  Munster,  162  —  Menno's  brother  not 
at  Munster,  163  —  The  passage  in  which  Menno  refers  to  the 
Oldcloisterites  as  brethren,  164  —  Menno's  attitude  to  a  de- 
sired re-baptism,  165  —  He  opposed  the  Munsterites  before  his 
conversion,  165  —  Testimony  of  his  attitude  toward  them,  166 

—  The  most  fundamental  differences,  168  —  Political  disturb- 
ances through  the  state-church  Reformation,  169  —  Munsterite 
teaching  on  the  sources  of  the  Christian  truth,  170  —  Base  their 
principles  on  the  Old  Testament,  171  —  The  relation  of  the  Old 
Testament  to  the  New,  171  —  The  origin  of  polygamy  in  Mun- 
ster, 172  —  Munsterites  kill  the  heretics.  173  —  A  perfect 
church?  173  —  BuUinger  on  the  Anabaptists,  174  —  Modem 
writers  on  the  Munsterites,  175  —  Fundamental  differences,  176 

—  Other  immoral  sects,  176. 

XIV 

THE  BATENBURGERS  AND  THE  DAVIDITES  177-192 
John  of  Batenburg,  177  —  David  Joris'  early  life.  177  —  A 
zealous  Lutheran.  177  —  Witnesses  the  martyrdom  of  Jan  Trijp- 
maker.  178  —  The  meeting  at  P)Ocholt  and  its  result,  178  — 
David  Joris  becomes  a  prophet,  179  —  His  offensive  doctrines, 
179  —  Menno  against  the  Davidians.  180  —  Joris'  arrogant 
letter  to  Menno,  183  —  Menno's  later  denunciations  of  the 
Davidites,  184,  —  They  are  advocates  of  the  Middle  Way  or 
Stillstand,  185  —  Their  shameless  deception.  186  —  Were  not 
Anabaptists,  187  —  Their  arguments  for  infant  baptism,  188  — 
Menno  on  tiie  necessity  of  baptism,  188  —  Controversy  between 
Mennonites  and  Davidians,  189  —  Joris'  principal  book.  190  — 
He  unites  with  the  Zwinglian  state  church.  190  —  His  double 
life.  191  —  Condemned  to  the  stake  after  his  death,  192  — 
Menno  Simons'  important  letter  to  David  Joris,  192. 


Table  of  Contents  13 

XV 

ADAM  PASTOR  194-203 

His  history,  194  —  Excommunicated  by  the  Mennonites, 
194  —  His  teachings,  194  —  Menno's  attitude  toward  Unitar- 
ianism,  196  —  Dirk  Philips'  testimony,  197  —  Menno  "of  one 
mind"  with  Dirk  Philips,  198  —  Pastors  small  following  a.  • 
insignificant  influence,    199  —  Did  he   die  a   Roman   Catholic? 

199  —  Vlekwyk  not  a  Pastorite,  200  —  S.  Hoekstra's  testimony, 

200  —  Mennonites  stand  for  the  deity  oi  Christ,  200  —  An 
unfounded  assertion,  201  —  The  attitude  o»  the  Swiss  Brethren 
and  Huterites,  201  —  The  socalled  Articles  of  the  Moravian 
Anabaptists,  202. 

XVI 

RECENT  ACCUSATIONS  AGAINST  MENNO 

SIMONS  204-213 

False  charges  that  Menno  was  iintruthiul,  204  —  Quality 
of  Micron's  testimony,  205  —  Menno's  reply  to  Micron,  206  — 
Erroneous  views  as  to  Menno's  opinion  of  himself,  207  —  Dirl 
not  claim  to  know  that  he  would  be  among  the  living  at  the  time 
of  Christ's  coming,  209  —  Did  not  ascribe  undue  authority  to 
himself,  210  —  Did  not  beheve  himself  infallible,  210  —  A  false 
charge,  211  —  Was  in  Menno's  instance,  "nature  stronger  ftian 
doctrine"?  211  —  Various  erroneous  accusations,  212  —  An 
able  defender  of  the  principles  for  which  he  stood,  213. 

XVII 

A  LETTER  OF  MENNO  SIMONS  TO  A   TIMID 

BELIEVER  213-216 

XVIII 

MENNO     IM     WOSTENFELDE.       HIS     DEATH. 
HIS  PLACE  IN  THE  HISTORY   OF 

THE    REFORMATION  21/-222 

Wiistenfelde,  a  place  of  refuge,  217  —  "The  cripple,"  218 
—  Menno's  printery.  218  —  A  traitor  failing,  218  —  Menno's 
courage,  219  —  A  half-lie?  219  —  Gillis'  recantation.  219  —  An 
account  of  Menno's  last  days,  220  —  His  death.  220  —  Wliat  he 
stood   for,  220  —   Not  the   founder  of   a  church,  221    —   His 


14 


Table  of  Contents 


writings  practically  ignored  by  church  historians,  221  —  The 
leading  principles  of  Menno  Simons,  221  —  The  Mennonite 
principle  of  liberty  of  conscience  prevails  in  Holland,  222  — 
Dirk  Philips,  222. 


XIX 


MElNfNO    SIMONS    ON    VARIOUS    POINTS    OF 

DOCTRINE   AND   PRACTICE  223-299 


1. 

Preliminary 

. 

223 

"2. 

The  Authority  and  Inerrancy  of  the  Scriptures     224 

3. 

The  Trinity  of  God 

226 

4. 

Christ;    His  Deity  and 

Humanity 

228 

5. 

His  Office       .         .         . 

233 

6. 

The   Incarnation 

234 

7. 

The  Holy  Ghost     . 

235 

■8. 

Sin    .       . 

236 

■  9. 

The    Law. 

237 

10. 

The  Atonement 

237 

11. 

Repentance 

239 

12. 

Faith 

240 

13. 

Justification   by   Faith     . 

244 

14. 

Regeneration  . 

246 

15. 

The  New  Life 

249 

16. 

Predestination 

254 

17. 

The  Church     . 

254 

18. 

The    Ordinances 

256 

19. 

Baptism 

260 

20. 

Import    of    Baptism 

261 

21. 

Infant  Baptism 

262 

22. 

Salvation  of  Infants 

265 

23. 

The  Name  "Anabaptists' 

Repudiated 

267 

24. 

The  Lord's  Supper 

268 

25. 

On  the  Doctrine  of  the  Corporal  Presence  of 

Christ   in    the   Bread    ; 

md    Wine 

271 

26. 

Feet  Washing   (By  Dirl^ 

:   Philips) 

272 

27. 

Discipline 

273 

28. 

Qualifications   of    Ministers   .... 

277 

Table  of  Contents 


15 


29. 

30. 
31. 
32. 
33. 
34. 
35. 
36. 
37. 
38. 
39. 
40. 
41. 
42. 


Support  of  the  Ministry 

The  Social  Message  of  the  Church 

The  Dangers  and  the  Right  Use  of  Riches 

Non-conformity  to  the  World 

The  Doctrine  of  Non-resistance 

Capital    Punishment 

Swearing  of  Oaths 

Duties   Toward   the   Magistracy 

Liberty   of   Conscience   . 

Higher   Education 

Worldly  Titles 

Anti-Secrecy   .... 

Duties    to    Children 

The  Glorious  Hope 

XX 

MENNO'S  WRITINGS 

XXI 

F.IBLIOGRAPHY 

DICTIONARY     ^ 
INDEX 


MAP    OF    THE    NETHERLANDS  AND 
NORTHWEST   GERMANY 


278 

278 

280 

281 

281 

286 

286 

289 

290 

295 

296 

.296 

•296 

298 


300-301 

302^312 
313-318 
319-324 


324 


ABBREVIATIONS 

Bib.  Ref.  l\-eerl.=:Bi{y(iotli€ca  Reformatoria  Necrlandica,  Ge- 
scliriften  uit  den  Tijd  der  Hervorming  in  de  Nederlanden. 
ed.  by  S.  Cramer  and  F.  Pijper. 

Corp.  Ref.=Corpus  Rcfonnatorum,  Melanchthon's  works,  ed. 
by  Bretsclmeider  and  Bindseil. 

Corp.  Scku'enckf.=Corpus  Schwenckfeldianorwn,  Letters  and 
Treatises  of  Caspar  Schwenckfeld  von  Ossig,  vols.  I-IV, 
Leipzig,  1910-1914. 

D.  F.=:Doopsgezinde  Hijdragen,  Year-book  of  the  Doopsgezinden 
(Mennonites)  in  Holland. 

Dc  lVettc=Dr.  Martin  Luther's  Briefe,  Sendschreiben  und  Be- 
denken,  Berlin,  herausgegeben  von  W.  M.  L.  de  Wette. 

FrI.  /irf.rr:Erlangen  edition  of  Luther's  Writings  in  the  German 
language. 

HI.  i5.r:=Mennoniti.sche  Blaetter,  Altona,  Germany. 

R.  /:.=:Herzog-Hauck,  Real-Encyklopadie  fiir  protestantische 
Theologie  und  Kirche,  third  e(Htion. 

f'o;/  nraiiht=Thc  J'loody  Theatre  or  Martyrs'  Mirror,  by  Thiele- 
nian  J.  van  Braght,  Elkhart,  Ind.,  1886. 

H^o/c/i=The  Walch  edition  of  Luther's  Works. 

Walch,  St.  L.r=The  .St.  l^uis  reprint  of  the  Walch  edition  of 
Luther's  Works. 


I 

MENNO   SIMONS'   CONVERSION   AND   BAPTISM 

The  native  land  of  Menno  Simons  is  the  province  of 
I^riesland  in  the  Netherlands  (sometimes  spoken  of  as  West 
Friesland  to  distinguish  it  from  East  Friesland  which  is  a 
part  of  Germany).  His  family  name  was  in  his  mother 
tong-ue  written  Simonsz  which  stands  for  Simonszoon,  i.  e. 
son  of  Simon. ^  Concerning  his  parents,  youth,  etc.,  nothing 
definite  is  known.  He  informs  us  that  he  was  born  at  Wit- 
marsum  and  again  he  speaks  of  Pingjum  as  "my  father's 
village."  Both  places  are  villages  near  Bolsward  in  Fries- 
land.^ His  parents  were  mem.bers  of  the  Roman  Catholic 
state  church  and  had  their  son  educated  for  the  priesthood. 
Probably  all  inhabitants  of  Friesland  with  the  exception  of 
a  small  number  of  Jews,  were  members  of  this  church. 

Obviously  Menno  was  thoroughly  prepared  for  the  call- 
ing of  a  priest.  His  writings  show  that  he  had  a  good  work- 
ing knowledge  of  Latin ;  he  wrote  a  good  Latin  style  and 
had  also  some  knowledge  of  Greek.  He  was  consecrated  a 
priest  at  Utrecht,  in  1524,  the  date  being  probably  March  26.- 

In  his  rei)ly  to  Gellius  Faber  Menno  Simons  gives  us  in- 
teresting information  concerning  his  life  as  a  priest  and  how 
lie  was  gradually  enlightened  which  led  to  his  conversion 
and  renunciation  of  the  Roman  Church. 


^  In  the  Netherlands  children,  as  a  rule,  did  not  inherit  the  tamilv 
name  of  their  father  but  used  the  father's  first  name  with  the  appendix 
coon  or  dochter  (daughter),  e.  g.,  Obbe  and  Dirk  Philipszoon,  Jan  Vol- 
kertszoon,   David  Joriszoon,  Leonard  Bouwenszoon    etc. 

2  Vos,  Menno  Simons,  p.  166  seq. 


18  Menno  Simons 

"Dear  reader.  I  tell  you  the  truth  in  Christ  and  lie  not 
[Rom.  9:1;  1  Tim.  2:7].  It  was  in  the  year  1524,  in  my 
twenty-eighth  year,  that  I  entered  the  service  of  the  Hier- 
archy [accepting  the  office  of  a  vicar  J  in  my  father's  village 
called  Pingjum."  Thus  writes  Menno  in  1554  in  an  account 
of  his  life  which  he  gives  in  his  defense  against  Gellius 
Faber.  Accordingly  the  year  of  his  birth  was  1496  instead 
of  1492,  as  has  been  commonly  believed.  This  is  in  all 
probability  correct. 

The  passage  quoted  here  from  Menno's  reply  to  Gellius 
Faber  has  marked  variations  in  the  different  editions  of  the 
said  book;  the  original  print  is  lost.  In  the  editions  of  1600 
and  1646  the  age  of  ]\Ienno  at  the  time  when  he  became  a 
vicar  at  Pingjum,  has  been  omitted,  possibly  by  mistake. 
The  editions  of  1621,  1627  and  1633  have,  "In  the  year  28 
and  my  twenty-fourth  year" — an  obvious  error.  The  great 
folio  edition  of  Menno's  Works  has  in  the  introduction  the 
passage  as  we  have  quoted  it,  leading  to  conclusion  that  he 
was  born  in  1496,  but  on  page  256  the  reading  varies  again. 
It  is  reasonably  certain  that  the  reading  in  the  introduction 
to  the  folio  edition  is  correct.'^ 

The  parish  of  Pingjum  had  two  other  priests,  "the  one 
was  my  pastor,"  says  IMenno,  "while  the  other  one  was  be- 
low me  in  rank.  Both  had  in  part  read  the  Scriptures  but  I 
had  not  touched  them  in  my  life,  for  I  feared  if  I  should  read 
them,  I  would  be  misled   [on  the  supposition  that  the  pope 


'  Vos,  Menno  Simons,  pp.  166-188.  Gerrit  Roosen,  a  well  known 
Mennonite  author,  recorded  in  his  own  copy  of  Menno's  works  various 
fiata  concerning  Menno  Simons,  giving  the  years  1492  and  l.'i59  respec- 
tively as  the  dates  of  his  birth  and  death.  These  notes  were  made  in 
1671.  in  the  sixtieth  year  of  the  writer.  The  book  containing  these 
records  is  in  the  library  of  S.  W.  Pennypacker,  former  governor  of 
Pennsylvania.  Compare  D.  B.,  1881,  pp.  34-39.  It  may  be  of  interest  to 
nr.ticc  that  of  not  a  few  prominent  men  of  the  Reformation  time  the 
birth-days  are  unknown.  Martin  Luther  was  uncertain  about  the  year  of 
liis  birth.  His  mother  was  asked  by  Melanchthon  concerning  his  birth- 
day. The  answer  given  was  that  Martin  was  born  on  the  day  before  St 
Martin's  day,  but  concerning  the  year  it  was  impossible  to  answer  with 
certainty:  1483  is  generally  accepted  as  the  year  of  Luther's  birth,  but 
according  to  the  testimony  of  his  motlior  it  may  have  been   1482  or  1484. 


Studies  the  New  Testament  19 

and  the  official  representatives  of  the  church  alone  are  in  a 
position  to  understand  the  Scriptures  properly].  Behold 
such  an  ignorant  preacher  I  was  for  about  two  years." 

"In  the  first  year  thereafter,"  Menno  continues,  "a 
thought  occurred  to  me,  as  often  as  I  had  to  do  with  the 
bread  and  wine  in  the  Mass,  that  they  are  not  the  flesh  and 
blood  of  the  Lord.  I  considered  this  a  suggestion  of  the 
devil  who  would  rob  me  of  my  faith.  I  mentioned  it  often  in 
the  confessional,  sighed  and  prayed,  yet  I  could  not  be  freed 
from  this  thought. 

"Those  two  young  men  [the  other  priests  of  the  place] 
and  myself  spent  our  time  daily  in  playing,  drinking  and 
other  diversions,  in  all  vanity. 

"At  length  I  resolved  that  I  would  give  myself  to  read- 
ing the  New  Testament  attentively.  I  had  not  proceeded 
far  therein  ere  I  discovered  that  we  were  deceived. 

"Through  Luther's  writings  I  was  led  to  see  that  trans- 
gressing the  commandments  of  men  can  not  be  the  cause  of 
eternal  death.  By  the  illumination  and  grace  of  the  Lord  I 
increased  in  the  knowledge  of  the  Scriptures  and  was  soon 
considered  by  a  few,  although  undeservedly,  an  evangelical 
preacher.*  Everyone  spoke  well  of  me,  for  1  loved  the  world 
and  the  world  loved  me ;  yet  it  was  said  that  I  preached  the 
Word  of  God  and  was  a  fine  man." 

Menno  Simons  does  not  inform  us  how  he  obtained 
Luther's  books.  About  three  or  four  years  after  he  "entered 
the  service  of  the  Hierarchy"  as  a  priest  in  Pingjum,  the 
-authorities  of  Friesland  confiscated  a  number  of  Lutheran 
books  which  were  found  in  the  possession  of  the  priests  at 
Witmarsum.  The  account  of  the  general  treasurer  of  the 
Frisian  government  shows  that  between  October  1,  1527  and 
September  30,  1528  a  certain  sum  was  paid  to  an  officer  of 
the  law  who  had  "opened  the  boxes  belonging  to  the  pastor 
and  the  vicar  of  Witmarsum  and  taken  from  them  the  books 
of  Martinus  Luther  and  others  of  his  persuasion.'"* 

The  testimony   of  Menno  quoted   above  makes   it   clear 

♦  Menno  does  not  refer  to  himself  as  an  evangelical  preacher  at  this 
time,  as  is  said  by  S.  Cramer,  R.  E..  vol.  13,  p.  588,  but  clearly  insists 
that  this  name  was,  in  his  instance,  misapplied. 

■■'  D.  h\.  1S65.  IV  112. 


20  Menno  Simons 

that  it  was  in  part  through  Luther's  influence  that  he  began- 
to  deviate  from  Roman  Catholic  doctrine.  He  was  given,  so 
lie  tells  us,  the  name  of  an  evangelical  preacher.  This  name 
was  generally  applied  to  the  priests  who  favored  the  Luther- 
an cause  and  preached  to  an  extent  the  Lutheran  doctrine 
although  they  may  have  continued  in  Roman  worship  and 
practice.  As  a  rule  the  civil  authorities  who  welcomed  the 
endeavor  for  a  reformation  of  the  church  permitted  the 
preaching  of  the  new  doctrine  for  years  before  they  consent- 
ed to  the  introduction  of  new  religious  forms.  The  priests 
in  these  countries  had  liberty  to  preach  Lutheran  doctrine 
but  not  to  introduce  Lutheran  worship.  Those  of  the  clergy 
who  desired  a  reformation  of  the  church  and  preached  the 
new  doctrine  were  willing  to  follow  L^lther's  advice :  To- 
postpone  the  introduction  of  new  religious  forms  until  the 
civil  authorities  would  permit  such  a  change.  This  was  at 
that  time  Menno  Simons'  position.  He  was  in  this  period  a 
representative  of  the  state-church  Reformation,  or  of  the 
type  of  church  reformation  which,  under  the  leadership  of 
Martin  Luther  and  Ulrich  Zwingli,  consented  to  go  hand  in 
hand  with  the  civil  authorities  and  to  continue  in  the  prac- 
tice of  Roman  Catholic  worship  until  the  state  would  permit 
the  introduction  of  evangelical  forms  and  scriptural  worshij^. 
With  joy  Menno  would  have  hailed  the  day  of  the  al>oHtion 
of  Romanism  by  the  state. 

Both  Luther  and  Zwingli.  the  leading  state-church  re- 
formers, advised  the  priests  in  the  states  whose  rulers  favored 
their  cause  to  continue  in  their  office  and  say  Mas';  "in  ap- 
pearance" until  the  governments  of  these  states  would  de- 
cide to  introduce  the  Reformation,  establish  the  new  creed 
and  raise  the  new  church  to  the  position  of  the  state-church. 
'Vh'\s  principle  has  found  classical  expression  in  Luther's 
tract  A  Faithfiil  Admonitinn  published  in  January,  1522.  in 
which  the  reformer  advances  the  o;)inion  tliat  changes  in 
worship  and  practice  must  not  be  made  without  the  consent 
of  the  heads  of  the  state.  The  secular  authorities,  he  says, 
should  take  this  matter  into  their  hands.  "evcr\-  prince  in  his 


Attitude  of  the  Government  21 

own  land,"  and  nothing  in  the  way  of  actual  reformation  of 
the  church  should  be  done  without  the  initiative  of  the  au- 
thorities or  the  command  of  the  government.  Luther  says 
further: 

"Therefore,  look  upon  the  government,  as  long  as  they 
do  not  undertake  anything  and  do  not  give  a  command,  you 
should  keep  quiet  with  hand,  mouth  and  heart  and  should 
not  concern  yourself  about  it.  If  you  can  persuade  the  gov- 
ernment to  proceed  and  give  a  command,  you  may  do  so.  If 
the  government  be  not  willing,  neither  should  you  be.  But 
if  you  proceed,  you  are  in  the  wrong  and  are  far  worse  than 
the  other  party  [the  Romanists]."® 

It  is  probably  unnecessary  to  say  here  that  in  all  coun- 
tries of  western  Europe  chlirch  and  state  were  united  and 
the  Roman  Catholic  Church  was  the  state  church.  Adher- 
ents of  other  creeds  were  not  tolerated.  But  soon  after  the 
rise  of  the  reformers  Martin  Luther  and  Ulrich  Zwingli  the 
governments  of  a  few  states  of  Germany  and  Switzerland 
permitted  the  preaching  of  non-Roman  doctrine  and  some- 
what later,  namely  in  the  year  1525,  the  government  of  these 
states  discarded  Roman  worship  and  practice  and  established 
new  state  churches.  In  Menno  Simons'  fatherland,  the 
Netherlands,  the  hope  for  a  reformation  of  the  church  was 
largely  entertained.  The  regent  of  the  Netherlands,  Mary 
of  Burgund,  formerly  Queen  of  Hungary,  the  sister  of  Em- 
peror Charles  V.,  had  the  reputation  of  being  a  secret  ad- 
herent of  Luther;^  the  Pope  himself  brought  an  accusation 
to  that  effect  against  her.*  Those  who  disapproved  of  Ro- 
man Catholic  teaching  were  not  persecuted  in  Friesland,  as 
long  as  they  were  willing  to  retain  the  old  religious  forms. 
Not  a  few  priests  openly  favored  Lutheranism.  For  twenty 
years,  namely  from   1516  to  1536  Jelle   (Gellius)    Faber,  the 


*  Erl.  E..  vol.  24,  p.  49.  Compare  American  Journal  of  Theology, 
April  1907,  p.  310. 

^  Koestlin.  Martin  Luther,  vol.  2,  pp.   105,  224. 

8  D.  B.,  1906,  p.  21.  Mary  was  made  regent  of  the  Netherlands  in 
Summer  of  1531. 


22  Menno  Simons 

pastor  of  Jelsum  near  Lecuwarden  and  later  Menno's  oppo- 
nent, frequently  preached  Lutheran  doctrine  from  the  pul- 
pit." With  many  other  priests  in  Germany  and  the  Nether- 
lands Alenno  continued  in  his  office  hoping-  for  better  days  to 
come,  when  evangelical  practice  should  be  introduced  with 
tlie  consent  of  the  civil  authorities. 

Menno  Simons  continues  his  narrative  as  fallows: 

"Afterwards  it  came  to  pass,  before  I  had  ever  heard  of 
the  Brethren,  that  a  God-fearing,  pious  man  named  Sikke 
Snyder  was  beheaded  at  Leeuwarden  for  the  reason  that  he 
had  been  baptized.  It  sounded  to  me  strange  indeed  to  hear 
of  a  second  baptism.  I  examined  the  Scriptures  with  dili- 
gence and  earnest  application  but  could  find  nothing  con- 
cerning infant  baptism." 

Sikke  Frerichs,  a  tailor  by  trade,  was  a  Melchiorite 
I  Covenanter).  He  was  baptized  at  Embden  in  East  Fries- 
land,  on  December  10,  1530,  by  Jan  Volkerts.  His  Martyr- 
dom took  place  on  March  20,  1531  at  Leeuwarden,  the  capi- 
tal of  Friesland. 

"Having  made  tiiis  discovery  [that  there  is  no  Scripture 
foundation  for  infant  baptism]."  Menno  says  further.  "1  re- 
peatedly conversed  on  the  subject  with  the  priest  who  held 
the  office  of  the  pastor  of  Pingjum  and  after  much  discussion 
he  had  to  admit  that  there  is  no  Scriptural  ground  for  infant 
baptism.  Notwithstanding  this  I  Iiad  not  the  ccnirage  to 
trust  my  own  understanding  but  consulted  several  riucient 
.'luthors.  They  taught  me  that  children  were  to  be  washed 
'by  baptism  from  the  original  sin.  I  compared  this  with  the 
Scriptures  and  found  that  it  made  'baptism  take  the  place  of 
the  blood  of  Christ. 

"Then  I  consulted  Luther,  desiring  to  know  his  grounds 
for  infant  baptism,  lie  taught  me  that  infants  .s;h(nild  be 
baptized  because  of  their  own  faith."  I  perceived  that  this 
also  was  not  in  accordance  with  the  Word  of  God.     Thirdly, 


»  Dc   Groot,   C.    P.    H.,    Hundcrt   Jahre   aus   der   Geschkhie    d.    Ref. 
i.  d.  Niedcrlavdcn,  p.  74. 

J'l  That  infants  have  faith  was  the  foremost  argument  advanced  by 
T.iither   for  infant  baptism. 


/^^  -e^j 


Meaning  of  Infant  Baptism  23 

I  cons-ulted  Bucer/^  He  taught,  infants  should  be  baptize<i 
in  order  that  they  may  be  the  more  diligently  instructed  and 
brought  up  in  the  ways  of  the  Lord.  I  saw  that  this  also 
was  without  foundation.  Then  I  consulted  Bullinger^^  who 
directed  me  to  the  Old  Covenant  and  circumcision.  This,  as 
well,  I  found  incapable  of  being  substantiated  by  Scripture." 
"Having  thus  observed  that  the  most  noteworthy  au- 
thors differed  so  greatly  among  themselves,  each  one  follow- 
ing his  own  reason  [instead  of  the  Scriptures],  I  saw  clearly 
that  we  were  deceived  with  infant  baptism." 

It  will  be  observed  that  Menno  Simons  in  this  account 
of  his  own  renunciation  of  the  Roman  Church  dwells  on  bap- 
tism more  intently  than  on  any  other  point  of  doctrine.  The 
reason  is  obvious.  At  the  time  when  he  wrote  this  account 
Menno  recognized  the  great  importance  of  the  Scriptural 
practice  of  believers'  'baptism.  To  reject  infant  baptism  was 
to  lay  the  ax  to  the  root  of  the  distinctive  doctrines,  as  well 
as  of  the  ecclesiastical  order  of  the  church  in  which  Menno 
was  born  and  held  office.  Neither  Luther  nor  Zwingli  ques- 
tioned the  validity  of  Roman  Catholic  sacraments  and  or- 
dination. H  infant  baptism  was  unscriptural  and  invalid. 
the  Lutheran  and  Zwinglian  reformation  of  the  Roman 
Church  was  clearly  inadequate.  H  the  sacraments  and  or- 
dination of  the  Church  of  Rome  were  unacceptable,  a  mere 
reformation  of  that  church  along  lines  approved  'by  the  civil 
authorities  was  insufficient;  a  regeneration  or  renewing  of 
the  church  along  New  Testament  lines  was  in  order.  The 
restoration  of  Scriptural  baptism  was  in  fact  the  most  funda- 
mental requirement  for  a  true  New  Testament  church. 

Through  the  study  of  the  Scriptures,  in  consequence  of 
reading  Luther's  writings  and  of  hearing  of  Sikke  Snyder's 
martyrdom,  Menno  Simons  received  light  on  various  points 
of  doctrine.  He  knew  at  that  time  of  no  denomination 
which   was   orthodox  on    these   points,   with    which    he   Cf)ul(l 


^1  Martin   Bucer  in   Strashurg.  was  one  of  the  leading  Zvvintrlian  re- 
formers. 

'-   Ileinricli  BullinRer.  the  successor  of  7.\\lr.vr\\  vt  Zurich. 


24  Menno  Simons 

unite.  To  defy  the  world  and  step  out  in  the  light  which  he 
had  received  required  nothing  less  than  a  thorough  change 
of  heart.     To  this  Menno  had  not  yet  attained. 

Menno  writes  further: 

"Shortly  after  this  [namely  after  having  made  the  discov- 
ery that  infant  baptism  is  without  scriptural  foundation]  I  re- 
ceived a  call  to  the  village  in  which  I  was  born,  called  Witmar- 
sum,  and  from  motives  of  covetousness  and  ambition  I  accepted 
the  position  [in  1531].  Here  I  spoke  much  concerning  the 
Word  of  the  Lord,  but  without  spirit  and  love,  as  is  the  manner 
of  all  hypocrites ;  and  by  this  means  I  made  disciples  of  my 
own  stamp,  namely  vain  boasters  [who  desired  to  be  called 
evangelical  Christians  although  they  observed  the  forms  of 
Romanism],  light-minded  talkers  who,  alas!  cared  in  fact  little 
about  these  matters,  as  was  also  true  of  myself  [who  continued 
in  the  office  of  a  priest  notwithstanding  my  evangelical  knowl- 
edge]. And  although  I  could  talk  much  of  the  Scriptures,  I 
did  not  order  my  life  in  accordance  with  my  knowledge,  but  led 
an  impure,  carnal,  fruitless  life  in  youthful  lusts,  seeking  noth- 
ing but  earthly  gain,  ease,  the  favor  of  men  and  a  great  name, 
as  all  generally  do  who  take  passage  on  the  same  ship." 

In  Pingjum  Menno  Simons  had  been  a  vicar;  in  Witmar- 
.<;um  he  held  the  office  of  a  pastor  or  parish  priest  which  meant 
a  considerable  enhancement  of  his  income.'^  In  later  years  he 
looked  back  only  with  remorse  to  this  time  of  inconsistency. 
One  of  his  first  books,  viz.  the  Meditation  on  the  Twenty  fifth 
Psalm,  is  largely  a  contrite  confession  of  his  sin  in  a  period  of 
his  life  when  he  professed  to  serve  the  Lord  but  was  not  will- 
ing to  keep  His  word  lest  he  be  subjected  to  persecution.  While 
retaining  the  office  of  a  priest  he  probably  attempted  to  ease  his 
conscience  by  similar  arguments  as  were  ad.vanced  by  the  lead- 
ers of  the  state-church  Reformation.  Luther  aufl  Zwingli  were 
of  the  opinion,  as  has  been  pointed  out,  that  from  motives  of 
consideration   for  "the  weak"   who  must  not  be   offended,   im- 


1*  There  is  dorumentarv  proof  to  the  effect  that  the  income  of  the 
vicar  of  ringjum  was  ahout  sixty  gold  guilders,  while  tlie  salary  of  the 
parish  priest  at  Witmarsum  amounted  to  about  one  hundred  gold  guil- 
ders.    (Vos,  Menno  Simons,  p.  224). 


Life  as  a  Priest  25 

scriptural  religious  forms  may  be  observed  ior  a  time.  When 
Menno  speaks  of  his  "impure  life"  it  is  not  to  be  supposed  that 
he  has  in  mind  offensive  sin.  He  testifies  to  the  contrary  that 
he  always  led  a  strictly  honorable,  moral  life  in  the  eyes  of 
men.     In  his  Meditation  on   the   Tiventy-fifth   Psalm  he   says: 

"Relying  upon  grace  I  did  all  evil.  I  was  as  a  carefully 
whitened  sepulcher.  Outwardly  before  men  I  was  moral, 
chaste,  generous;  tliere  was  none  that  reproved  my  conduct; 
but  inwardly  I  was  full  of  dead  men's  bones.  —  On  the  outside 
my  platter  was  clean  but  within  it  was  full  of  extortion  and 
excess."  '^I  sought  mine  own  ease  and  my  praise  more  zealous- 
ly than  Thy  righteousness,  honor,  truth,  and  Thy  Word."  (172; 
1:223.  168;    1:217). 

Menno  relates  fwrther : 

"Afterwards  rose  the  sect  of  Munster  by  whom  many 
pious  hearts  in  our  village  were  deceived.  My  soul  was  in  great 
sorrow  for  I  perceived  that  they  were  zealous  and  yet  erred  in 
doctrine.  I  opposed  thein,  as  far  as  I  was  able,  by  preaching 
and  exhortation.  Twice  I  debated  with  their  leaders,  once  in 
private  and  again  in  public.  But  my  admonitions  availed  noth- 
ing because  I  myself  did  that  which  I  well  knew  was  not  right. 
The  report  spread  far  abroad  that  I  could  readily  silence 
them.^*  The  people  in  general  looked  to  me.  I  saw  with  mine 
eyes  that  I  was  the  champion  and  refuge  of  the  impenitent  who 
air  depended  upon  me." 

"Afterwards  the  poor  straying  sheep  who  erred  because 
they  had  no  true  shepherds,  after  many  cruel  edicts,  after  much 
killing  and  slaughter,  came  together  at  a  place  called  the  Old 
Cloister,  near  my  place  of  residence  and,  sad  to  say,  through 
the  ungodly  doctrines  of  Munster,  contrary  to  the  Spirit,  word 
and  example  of  Christ,  drew  the  sword  in  self-defense,  which 
the  Lord  commanded  Peter  to  put  up  in  the  sheath." 

The  Munsterites  advocated  enthusiastic  and  revolutionary 
doctrines.  Many  were  in  a  measure  influenced  by  them  who 
did  not  follow  them  on  all  points.  Among  these  were  the  above 
mentioned    "Oldcloisterites,"    as    Menno    speaks   of    them,    who 


1*  The  insinuation  of  K.  Vos  (Menno  Simons,  p.  29)  that  this  ex- 
pression shows  Menno  to  be  "not  a  little  conceited  of  his  eloquence"  is 
unacceptable.  Menno's  point  is  that  even  as.^a  priest  he  had  the  reputa- 
tion of  beinR  an  opponent  of  the  Munsterites. 


26  Menno  Simons 

differed  from  the  Munsterites  on  various  points,  as  will  be 
shown  in  another  place.  They  took  the  sword  to  defend  their 
lives,  entrenching  themselves  in  the  Old  Cloister  near  Bolsward. 
The  place  was  besieged  by  a  contingent  of  troops  and  taken  by 
storm  on  April  5,  1535.^'*  Of  the  300  inmates  130  fell  in  battle, 
the  rest  were  nearly  all  executed.  Among  those  who  lost  their 
lives  was  Menno's  own  brother.  Some  of  these  people  had 
heard  Menno's  testimony  against  certain  doctrines  of  Roman- 
ism. They  had  forsaken  the  national  church,  and  somewhat 
later,  contrary  to  his  advice,  had  taken  tlie  sword.  lie  attribut- 
ed their  errors  to  the  fact  that  they  were  without  true  shep- 
herds. Although  they  erred,  they  had  the  courage  of  their  con- 
viction, while  he  himself  was  yet  connected  with  tlie  state 
church,  hoping  for  a  time  when  unscriptural  forms  of  worship 
and  unevangelical  ceremonies  could  be  abandoned  with  the  con- 
sent of  the  worldly  authorities  and  when  he  himself  would  be 
better  established  in  the  truth  und  more  sure  of  his  ground. 

A'lenno  Simons  continues  his  narration  as   follows : 

"After  this  had  transpired,  the  blood  of  these  people,  al- 
tliough  they  were  deceived,  became  such  a  burden  to  me  that  I 
could  not  endure  it  nor  find  rest  in  my  soul.  I  reflected  upon 
my  carnal,  sinful  life  as  well  as  on  my  hyi)ocritical  doctrine 
jte.'^tifying  against  Romanism,  but  as  yet  observing  its  forms] 
and  idolatry  which  I  daily  practiced  in  appearance  without 
satisfaction  and  against  my  own  soul.  I  saw  with  my  eyes  that 
these  zealous  people  willingly  gave  their  lives  and  their  posses- 
sions for  their  doctrine,  although  they  were  in  error,  while  I 
who  was  one  of  those  through  whom  they  had  in  part  been 
brought  to  a  recognization  of  the  popish  evils  —  I  continued  in 
a  life  of  ease  and  in  the  outward  practice  of  known  abomina- 
tions, and  this  I  did  [not  out  of  consideration  for  'the  weak,' 
Imt]  only  for  the  reason  that  I  might  live  comfortably  and 
shun  the  cross  of  the  Lord." 

Menno  Simons  says  here  that  lie  "in  appearance  daily  prac- 
ticed idolatry."  All  the  reformers  held  the  Roman  Catholic 
Mass  to  be  idolatrous.  According  to  the  teaching  of  the  Church 
of   Rome  to  celebrate  Mass  is  to  repeat  the  great  sacrifice  of 


'"'  Not  1534    as  stated  in  Bib.  Ref.  Sccri,  vol.  7.  p.  61,  niotc. 


Concurs  with  Lather  27 

Christ.  In  every  Roman  Catholic  church  the  sacrifice  of  Cal- 
vary is  supposed  to  be  daily  repeated  in  Mass.  The  bread  and 
wine  of  the  sacrament  is  believed  to  be  Christ  Himself  who  in 
the  forna  of  the  bread  and  wine  is  offered  anew  by  the  priest  to 
atone  for  the  sins  of  the  people.  This  together  with  prayer  to 
the  saints,  etc.,  is  spoken  of  by  Menno  as  idolatry.  In  his 
Meditation  to  the  Tzventy-fiftk  Psalm  he  says : 

"To  a  weak  perishable  creature  which  grew  out  of  the 
earth,  was  broken  in  the  mill,  was  baked  at  the  fire  and  which 
I  have  bitten  with  my  teeth  and  consumed  by  my  stomach, 
uamely  to  a  bit  of  bread  I  have  said,  'Thou  hast  redeemed  me,' 
as  Israel  said  to  the  golden  calf,  'These  be  thy  gods,  O  Israel, 
which  brought  thee  up  out  of  the  land  of  Egypt.'"  (171b;  I: 
222a). 

But  at  the  time  when  Menno  was  reputed  to  be  "an  evan- 
gelical preacher"  he,  as  stated  above,  said  Mass  in  appearance 
only.  Apparently  he  was  influenced  by  Luther  on  the  point  in 
question.  Luther  advised  the  priests  of  the  countries  whose 
rulers  did  not  consent  to  abolishing  Mass,  to  omit,  in  saying 
Mass,  the  passages  which  have  reference  to  the  sacrifice,  in 
other  words  to  celebrate  Mass  in  appearance  but  not  in  fact. 
Mass  being  said  in  Latin,  the  people  would  not  know  the  differ- 
ence. Luther  writes  in  his  Opinion  Concerning  both  Kinds  of 
the  Sacrament,"  in  April  1522: 

"In  the  second  place  the  priests  who  say  Mass  must  omit 
the  words  which  treat  of  the  sacrifice.  And  to  omit  this  is  not 
a  thing  that  may  be  left  to  any  one's  judgment,  but  those  words 
must  not  be  used,  even  if  some  people  were  offended  by  the 
omission.  But  it  is  not  a  difficult  matter  for  the  priest  to  avoid 
those  words  without  the  common  people  ever  knowing  it ;  it 
may  be  done  without  offense."'" 

While  this  was  Luther's  advice  to  the  priests  of  Saxony 
and  Hesse  at  that  time,  he  held  that  in  their  teaching  and  ser- 
mons they  shoidd  vindicate  evangelical  truth.  This  was  appar- 
ently also  the  position  of  Menno  Simons. 


"  Eri  E.,  vol.  28,  p.  304. 


28  Menno  Simons 

"Thus  reflecting  upon  these  things,"  Menno  says  further, 
"my  soul  was  so  grieved  that  I  could  no  longer  endure  it.  I 
thought  to  myself,  I.  miserable  man.  what  do  I?  If  I  continue 
in  this  way  and  do  not  follow  the  Word  of  the  Lord;  if  I,  to 
the  best  of  my  limited  ability,  do  not  rebuke  the  hypocrisy  of 
the  theologians,  the  impenitent,  carnal  life  and  the  perverted 
baptism,  Lord's  supper  and  false  worship  of  God;  if  I  through 
fear  of  the  flesh  do  not  set  forth  the  true  principles  of  the 
truth,  neither  do  what  is  in  my  power  to  direct  the  wandering 
sheep,  who  so  gladly  would  do  the  right  if  they  had  the  knowl- 
edge, to  the  true  pasture  of  Christ — Oh  how  shall  their  shed 
blood  rise  against  me  at  the  judgment  of  the  Almighty  and 
pronounce   sentence  against  my  poor  soul." 

Under  the  marginal  title,  "My  Change  of  Heart,"  Menno 
continues : 

"My  heart  trembled  in  my  body.  I  prayed  to  God  with 
sighs  and  tears  that  He  would  give  to  me,  a  troubled  sinner,  the 
gift  of  His  grace  and  create  a  clean  heart  in  me,  that  through 
the  merits  of  the  crimson  blood  of  Christ,  He  would  graciously 
forgive  my  unclean  walk  and  oase  seeking  life,^^  and  bestow 
upon  me  wisdom.  Spirit,  candor,  and  courage,  that  I  might 
preach  His  exalted  and  adorable  name  and  Holy  Word  unadul- 
terated and  make  manifest  His  truth  to  His  praise. 

"In  consequence,  I  began  in  the  name  of  the  Lord  to 
preach  publicly  from  the  pulpit  the  word  of  true  repentance,  to 
direct  the  people  unto  the  narrow  path  and  with  the  power  of 
the  Scriptures  to  reprove  all  sin  and  ungodliness,  all  idolatry 
and  false  worship,  and  to  testify  to  the  true  worship,  also  bap- 
tism and  the  Lord's  supper  according  to  the  teaching  of  Ckrist, 
to  the  extent  that  I  at  that  time  had  received  grace  from  God. 
I  also  faithfully  warned  every  one  of  the  Munsterite  abomina- 
tions,^' viz.,  king,  polygamy,  earthly  kingdom,  the  sword,  etc., 


'^  The  assertion  that  Menno's  conversion  "has  nothing  to  do  with 
accepting  God's  grace  in  Christ  in  consequence  of  conviction  of  sin  and 
repentance"   {R.  E.  vol.  13,  p.  589)  is  quite  unfounded. 

18  Menno  wrote  his  tract  against  the  Munsterites  previous  to  his 
renunciation  of  the  Roman  Catholic  Church  and  it  is  quite  possible  that 
he  thus  attracted  the  attention  of  the  people  with  whom  he  afterwards 
identified  himself.  It  is  doubtful  whether  this  treatise  was  printed  be- 
fore a  much  later  date.  At  first  it  seems  to  have  been  circulated  in 
manuscript. 


Renunciation  of  Romanism  29 

tintil  after  about  nine  months  [i.  e.,  in  the  month  of  January  of 

the  year  1536]  when  the  gracious  Lord  granted  me  His  fatherly 
Spirit,  aid,  power  and  help,  that  I  voluntarily  forsook  my  good 
name,  honor  and  reputation  which  I  had  among  men  and  re- 
nounced all  the  abominations  of  Antichrist,  Mass,  infant  bap- 
tism and  my  unprofitable  life,  and  willingly  submitted  to  home- 
lessness  and  poverty  under  the  cross  of  my  Lord  Jesus  Christ ; 
in  my  weakness  I  feared  God,  sought  out  the  pious  and,  al- 
though they  were  few  in  number,  I  found  some  who  had  a 
<:ommendabIe  zeal  and  maintained  the  truth. 

"Behold  thus,  my  reader,  the  God  of  mercy,  through  His 
abounding  grace  which  He  bestowed  upon  me,  a  miserable  sin- 
ner, has  first  touched  my  heart,  given  me  a  new  mind,  humbled 
me  in  His  fear,  taught  me  in  part  to  know  myself,  turned  me 
from  the  way  of  death  and  graciously  called  me  into  the  nar- 
row path  of  life,  into  the  communion  of  His  saints.  To  Him  be 
praise  for«vermoi-e.     Amen." 

Menno  Simons  renounced  Romanism  in  the  month  of  Jan- 
uary, 1536,  the  date  is  probably  January  30,  a  Sunday. ^°  He 
was  "a  lord  and  prince  in  Babel,"  and,  as  he  himsalf  says,  "vol- 
tmtarily,  from  my  own  choice"^"  he  forsook  his  position  in  the 
world.  To  do  what  he  perceived  to  be  his  duty  and  to  follow 
the  word  of  his  Lord  meant  nothing  less  than  to  lay  all  on  the 
altar. 

In  his  Meditation  ofi  the  Tzventy-fifth  Psalm  Menno  de- 
scribes the  consequences  of  his  conversion  as  concerns  the 
changed  attitude  of  the  world  toward  him.  In  connection  with 
verse  9  ("He  will  guide  the  distressed  in  right  paths  and  will 
teach  the  distressed  his  way,"  Dutch  translation)  he  says: 

"O  I^rd,  Thy  divine  grace  has  shone  around  me.  Thy 
word  has  taught  me,  Thy  Holy  Spirit  has  influenced  me  till  I 
forsook  the  counsel  of  the  ungodly,  the  way  of  sinners  and  the 
seat  of  the  scornful.  I  was  ungodly  and  carried  the  banner  of 
unrighteousness  for  many  years.  The  first  one  was  I  in  all  man- 
ner of  folly,  idle  words  and  vanity;  playing,  drinking,  eating  to 
excess  were  my  daily  pastime.  The  fear  of  God  was  not  before 
my  eyes.     Besides  I  had  become  a  lord  and  prince  in  Babel; 


^^  Vos,  Menno  Simons,  p.   166  seq. 

20  Meditation  to   the  25th  Psalm,  1539  fol.  C6b ;    compare  A7a. 


30  Menno  Simons 

every  one  sought  and  desired  me;  the  world  loved  me  and  I  the 
world.  —  My  words  prevailed  in  all  things ;  the  desire  of  my 
heart  was  granted.  But  as  soon  as  I,  with  Solomon,  saw  that 
all  was  vanity  and,  with  Paul,  esteemed  all  as  nothing,  when  I 
renounced  the  haughty,  godless  life  of  this  world  and  sought 
Thee  and  Thy  kingdom  which  will  abide  forever,  I  have  found 
everywhere  the  counterpart  anil  reverse.  Before  I  was  hon- 
ored, now  I  am  dishonored;  before  all  was  love,  mow  hatred; 
before  I  was  a  friend,  now  an  enemy,  before  wise,  now  foolish, 
before  pious,  now  wicked,  before  a  Christian,  now  a  heretic; 
yea,  an  abomination  and  an  evil-doer  I  have  become  to  all." 
(168a;  1 :218b). 

"As  long  as  I  served  the  world,  the  world  rewarded  me 
well.  —  But  now  I  am  hated  of  the  world  in  such  measure  that 
not  only  I  but  also  those  who  show  me  love,  must  be  subject  to 
the  danger  of  apprehension  and  death.  Am  I  not  regarded  more 
evil  than  a  thief  and  a  murderer?  Am  I  not  in  the  wilderness 
of  this  blind  world  as  a  lonely  sheep  which  on  all  sides  is  threat- 
ened by  ravenous  wolves? 

"O  Lord,  my  enemies  are  powerful  and  great.  My  flesh 
does  not  have  rest  before  them.  —  I  know  not  whither  to  turn,, 
but  I  say  with  Jehoshaphat,  the  king,  We  lift  up  our  eyes  unto 
Thee,  and  our  help  is  from  Thee  alone.  I  depend  on  Thy  grace 
alone,  as  Abraham  in  Gerar,  Jacob  in  Mesopotamia,  etc. ;  yea 
;dl  the  pious  fathers  have  hoped  in  Thee  and  were  assured  that 
all  who  trust  in  Thee  shall  not  be  made  ashamed. "^^ 

It  has  been  repeatedly  asserted,  since  Menno  remained  in 
the  national  church  for  some  time  against  better  knowledge, 
that  compared  with  the  great  state-church  reformers,  above  all 
Luther,  he  was  lacking  in  resolution  and  courage.  But  did  it 
ever  become  necessary  for  any  one  of  these  reformers  to  lay 
down  his  position  of  honor  among  men  and  become  a  fugitive, 
one  of  a  people  who  were  put  to  death  as  llie  catch  polls  found 
it  possible  to  apprehend  them?  Was  not  Menno  following  the 
advice  of  one  of  the  foremost  of  these  reformers  when  he  re- 
mained in  office,  saying  ATass  "in  appearance"  and  waiting  for 
the  time  when  the  unscriptural  ceremonies  might  be  abandoned 
by  the  order  or  consent  of  the  heads  of  the  state?     Luther  as- 


21  Meditation,  rtc,   fol.  CS^  and  A4-->. 


His  Baptism  31 

'well  as  Zwingli  did  not  forsake  the  Roman  Catholic  Church, 
but  reformed  it.  They  were  willing  to  retain  the  unevangelical 
forms  until  the  state  ordered  their  abolishment.  In  the  matter 
of  the  reformation  of  the  church  they  took  only  such  steps  as 
would  meet  the  approval  of  the  state.  Thus  they  enjoyed  the 
protection  of  the  state  and  were  never  subjected  to  persecu- 
tion." Menno  Simons  on  the  other  hand  united  with  a  people 
who  had  been  summarily  condemned  to  death  in  the  Netherlands 
as  well  as  in  the  German  Empire. 

Menno  was  baptized  by  Obbe  Philips.  Presumably  his  bap- 
tism closely  followed  his  renunciation  of  the  national  church.  He 
testifies  in  later  years  that  he  found  it  difficult  to  accept  the 
doctrine  of  the  Incarnation  as  advocated  by  the  church  with 
which  he  united.  For  weeks  and  months  he  was  in  great  per- 
plexity, finding  it  impossible  to  recognize  this  doctrine  as  ortho- 
dox. Probably  this  was  previous  to  his  renunciation  of  the 
-national  church  (it  was  previous  in  part,  at  any  rate,  to  his  bap- 
tism, as  he  expressly  states),  and  had  a  tendency  to  make  it  the 
more  difficult  to  decide  upon  forsaking  that  church. 

Obbe  Philips  by  whom  IMenno  Simons  was  baptized  was  the 
•principal  leader  in  the  denomination  named  after  him  —  the 
Obbenites  —  with  whom  Menno  Simons  identified  himself. 
They  were  the  Netherlandish  wing  of  the  great  Anabaptist  party 
afterwards  named  Mennonites  by  their  opponents.  In  SoHth 
Germany  and  Switzerland  the  Anabaptists  were  known  by  the 
name  of  the  Swiss  Brethren.  The  Obbenites  and  Swiss  Breth- 
ren agreed  virtually  in  doctrine  and  principle  although  there 
were  some  differences  as  will  be  pointed  out.  At  the  time  of 
Menno's  conversion  the  Obbenites  had  existed  only  a  short  time 
and  were  few  in  number  while  the  Swiss  Brethren  were  far 
stronger  numerically  and  had  even  then  a  great  and  interesting 
history. 


-2  Martin  Luther  was  protected  by  the  Saxon  government.  His 
sovereigns,  the  rulers  of  Saxony,  were  his  friends  and  patrons.  The 
emperor's  attempts  to  compel  the  government  of  .Saxony  to  silence  Luth- 
-er  proved  a  failure. 


II 

MENNO   SIMONS'   CALL  TO   THE   MINISTRY 
AND   ORDINATION 

Menno  Simons  renounced  the  national  church  on  January 
30,  1536.  He  seems  to  have  left  Witmarsum  about  the  same 
time.  At  the  place  where  he  was  so  well  known  and  where  his- 
conversion  caused  not  a  little  stir,  he  felt  doubtless  the  least  se- 
cure. In  the  autumn  of  the  same  year  two  men,  Herman  and 
Gerrit  Janz,  whose  dwelling  place  is  not  known,  were  arrested 
in  Friesland  on  the  charge  that  they  had  "given  lodging  to  the 
former  priest,  Menno  Simons,  until  recently  of  Witmarsum, 
who  has  now  been  received  into  the  covenant  of  the  Anabaptists."^ 
The  regent  of  the  province  of  Friesland  expressed  himself  on 
Oct.  24,  1536,  to  the  effect  that  the  sentence  of  death  should  be 
passed  on  these  two  men,  although  obviously  they  had  not  been 
baptized.  They  were  set  at  liberty,  however,  probably  for  the 
reason  that  Menno  was  not  yet  baptized  when  they  permitted 
him  to  enter  their  house. ^ 

Toward  the  end  of  the  same  year  we  find  Menno  in  the 
province  of  Groningen,  just  east  of  Friesland.  Here  he  was 
ordained  a  minister  of  the  Gospel  by  Obbe  Philips.  Menno  him- 
self gives  a  detailed  account  of  his  call  to  the  ministry  of  the 
Word  of  God.  His  narration  was  written  as  a  reply  to  various- 
accusations  by  Gellius  Faber  who  asserted  that  he  had  never 
been  properly  called  and  was  seeking  selfish  ends  in  the  minis- 
try; hence  Menno  enlarges  particularly  on  points  showing  the 
fallacy  of  these  charges.    He  says : 


1  D.  B.,  1864,  p.   135.     On  the  supposition  that   Menno's  wife  was  ik 
slaughter  of  Herman  Janz  see  Vos,  Menno  Siiiions,  p.  5. 


Call  to  the  Ministry  33 

"About  a  year  after  this,  [namely  after  his  renunciation  of 
the  state  church]  while  I  in  quietness  exercised  myself  in  the 
Word  of  God  by  reading  and  writing,  it  came  to  pass  that  seven 
or  eight  persons  came  to  me,  who  were  of  one  heart  and  one 
soul  with  me,  in  their  faith  and  life,  as  far  as  man  can  judge 
unblamable,  separated  from  the  world  according  to  the  testimony 
of  the  Scriptures  and  willing  to  bear  the  cross  f  who  had  a 
sincere  aversion  not  only  to  the  Munsterites  but  to  all  other 
worldly  sects,  false  teachings  and  abominations.  In  the  name 
of  the  God-fearing  ones  who  were  of  one  mind  and  spirit  both 
with  them  and  with  myself,  they  entreated  me  kindly  and  earn- 
estly to  take  to  heart  the  very  sad  condition  of  the  poor,  op- 
pressed souls  and  use  to  advantage  the  talent  which  I  had  un- 
meritedly  received  from  the  Lord ;  for  the  hunger  was  great 
and  the  faithful  stewards  very  few. 

"When  I  heard  this,  my  heart  was  greatly  troubled.  Ap- 
prehension and  fear  was  on  every  side.  For  on  the  one  hand  I 
saw  my  limited  talents,  my  great  lack  of  knowledge,  the  weak- 
ness of  my  nature,  the  timidity  of  my  flesh,  the  very  great  wick- 
edness, wantonness,  perversity  and  tyranny  of  the  world,  the 
mighty  great  sects  [the  persecuting  state  churches],  the  subtlety 
of  many  men  and  the  indescribably  heavy  cross  which,  if  I  began 
to  preach,  would  be  the  more  felt;  and  on  the  other  hand  I 
recognized  the  pitifully  great  hunger,  want  and  need  of  the 
God-fearing,  pious  souls,  for  I  saw  plainly  that  they  erred  as 
innocent  sheep  which  have  no  shepherd." 

The  class  which  Menno  Simons  rightly  describes  as  sheep 
without  shepherds  were  those  who,  through  Lutheran,  Zwingli- 
an,  Melchiorite,  and  Anabaptist  influences  had  been  religiously 
awakened  and  brought  to  recognize  to  a  greater  or  less  degree 
the  errors  of  Romanism.  The  Lutheran  and  Zwinglian  preach- 
ers, as  a  rule,  had  left  the  lanil  after  the  beginning  of  bloody 
persecution,  and  those  who  remained  followed  the  policy  of 
avoiding  everything  that  would  bring  them  into  difficulty  with 
the  authorities.  This  was  also  the  position  of  the  Melchiorites. 
Many  pious  people  were  waiting  for  spiritual  leadership.     Many 


-  Tlie  Melchiorites  evaded  the  cross  and  remained  in  the  national 
church,  hut  those  with  whom  Menno  Simons  identified  himself  were  of 
a  different  mind.  Obbe  Philips  was  presumably  among  those  who  came 
to  Menno. 


34  Menno  Simons 

who  had  become  estranged  from  the  national  church  were,  like 
the  "Oldcloisterites,"  to  some  extent  influenced  by  the  Munster- 
ites,  but  never  thought  of  accepting  IMunsterite  doctrine  as  a 
whole.  Menno  saw  the  field  ripe  unto  harvest.  He  felt  that 
those  who  would  be  shepherds  of  the  erring  sheep  must  be  men 
who  were  sure  of  their  message,  men  who  were  not  only  ready 
to  give  tiieir  life  for  the  truth,  but  to  live  as  fugitives  and  out- 
casts uader  the  greatest  hardships,  privations  and  dangers. 

"After  much  entreaty,"  says  Menno  Simons  further,  "1 
fuialiy  surrendered  myself  to  the  Lord  and  His  church  on  this 
condition  that  they  and  myself  should  for  a  time  continue  in 
earnest  j^rayer,  if  it  were  His  good  and  holy  will  that  I  should 
or  could  thus  serve  Him  to  His  glory,  that  He  in  fatherly  love 
grant  unto  me  a  heart  and  mind  which  would  testify  to  me,  with 
Paul :  'Woe  is  me,  if  I  preach  not  the  Gospel ;'  .or  if  it  were 
not  His  will,  tliat  He  might  lead  in  a  way  that  it  should  be  left 
undoae;  for  Christ  says:  'If  two  of  you  shall  agree  on  earth  as 
touching  anything  that  they  shall  ask,  it  shall  be  done  for  them 
of  my  Father  which  is  in  heaven.  For  where  two  or  three  are 
gathered  together  in  my  name,  there  am  I  in  the  midst  of  them' 
(Matt.  18:19,  20). 

"When  the  persons  before  mentioned  did  not  desist  from 
their  eatreaties,  and  ray  own  conscience  made  me  uneasy  in  view 
of  tlie  great  hunger  and  need  already  spoken  of,  I  consecrated 
myself,  soul  and  body  to  the  Lord,  and  committed  myself  to 
His  gracious  leading,  and  I  began  in  due  time  [i.  e.,  after  having 
been  ordained  to  the  ministry  of  the  Word]  according  to  His 
holy  Word  to  teach  and  to  baptize,  to  labor  with  my  limited 
talents  in  the  harvest  field  of  the  Lord,  to  assist  in  building  up 
His  holy  city  and  temple  and  to  repair  the  dilajjidated  walls."* 

The  main  sources  of  information  concerning  the  principles 
of  the  Obbenites  are,  besides  Obbe  Philips'  Confessions,  the 
early  writings  of  Menno  Simons.  There  is  good  evidence  to 
show  that  almost   from  the  time  of  his  ordination   Menno  Si- 


*  The  |,art  of  Meiino's  answer  to  Gellius  l-'ahcr  contaiiiinii  tiie  here 
quoted  account  of  liis  own  conversion  and  renunciation  of  the  Roman 
Giurdi  has  often  been  reprinted  in  Dutch,  German,  and  linglisli.  In  the 
FJighsh  Works  it  is  found  part  1,  pp.  3-7;  it  is  omitted  in  the  repJy  to 
Faber,  part  2,  page  99. 


The  Obbenites  35 

mons'  influence  among  the  Obbenites  was  second  to  that  of  no 
other  leader.  Through  his  able  presentation  and  defense  of  the 
principles  for  which  they  stood,  Menno  became  the  spokesman 
of  the  denomination.  He  testifies  that  at  the  time  when  he 
united  with  them  they  were  unblamable  in  doctrine  and  life. 
Obviously  this  testimony  meant  that  they  were  willing  to  accept 
any  truth  which  might  come  to  them  from  the  Word.  The 
Obbenites  were  fully  decided  to  be  guided  by  God's  word  alone 
and  to  accept  and  follow  its  teachings.  "Historical  develop- 
ment" they  recognized  only  in  so  far  as  it  is  founded  on  Scrip- 
ture. According  to  their  own  testimony  they  welcomed  new 
truth  from  the  Scriptures.  It  is  clear  from  his  writings  that 
Menno  Simons  devoted  himself  to  diligent  study,  fully  recogniz- 
ing the  probability  of  obtaining  new  truth  from  the  Word.  His 
writings,  even  at  this  early  period  show  a  surprisingly  thorough 
acquaintance  with  the  Scriptures. 

Soon  after  his  call  to  the  ministry  Menno  wrote  the  Medita- 
tion on  the  Twenty-fifth  Psalm  in  which  he  gives  us  a  glimpse 
of  his  inner  life,  motives  and  endeavors.  That  this  book  was 
written  not  long  after  his  renunciation  of  the  national  church  is 
evident  from  the  statement  found  in  it  that  he  served  the  enemy 
of  the  Lord  "until  this  present  time."  Nevertheless  it  is  clear 
from  other  statements  that  his  ordination  preceded  the  writing 
of  this  book.**  Hence  the  date  of  the  book  is  probably  toward 
the  end  of  1536  or  early  in  the  year  following. 


■*  The  title  of  the  edition  of  this  book  which  wa-s  printed  in  1339  is 
Voele  goede  und  Chryslclycke  leringhen  op  den  25.  Psalrn  doer  Menno 
Simons  in  een  Maniere  van  bidden  gcscreuen.     1539. 

°  "Tot  nn  toe"  i.  e.  "until  now,"  says  Menno,  he  h'as  not  served  the 
Lord  (fol.  A3a).  In  his  Complete  Works  the  Meditation  on  the  Tzventy- 
fifth  Psahn  is  not  found  in  its  original  form;  it  was  revised  by  himself 
at  a  later  date  and  the  words  in  question  were  eliminated.  Tlic  oldest 
edition  extant  alone,  namely  that  of  1539,  has  these  words.  This  is  sup- 
posed to  be  the  first  edition  but  the  book  was  written  before  1539. 
Menno  had  been  "ordained  a  minister  of  the  holy  word"  at  the  time 
when  he  wrote  this  book,  as  he  states  fol.  C5''  and  in  other  instances. 


36  Menno  Simons 

In  this  book  Menno  declares  his  desire  and  anxiousness  to 
accept  all  truth  which  may  come  to  him  and  his  brethren  from 
the  Scriptures. 

"From  our  whole  heart  we  seek  for  and  strive  after  the 
purity  of  the  primitive  church."  "It  is  not  necessary  to  use  the 
sword  against  me,  for  if  I  have  not  the  truth  of  Jesus  Christ,  I 
shall  gladly  be  taught  it.  —  I  say  again,  with  the  sword  of  the 
divine  Word  I  desire  to  prevail  or  be  prevailed  over.  Herewith 
I  offer  anywheresoever  to  confer,  to  teach,  to  discuss,  as  may  be 
(iesired."'*  "If  I  had  not  the  Word  of  Jesus  Christ.  I  desired 
from  my  whole  heart  to  be  taught,  for  I  seek  it  with  great  fear 
and  trembling.  In  this  I  cannot  be  deceived.  I  have  believed 
and  accepted  Thy  holy  word  through  Thy  holy  Spirit,  as  the 
sure  word  of  Thy  truth,  and  it  will  not  deceive  me."^ 

In  the  first  edition  of  his  Foundation  of  the  Christian  Doc- 
trine Menno  says : 

"We  desire  only  so  much  mercy  that  we  may  be  permitted 
to  confer  and  discuss  publicly  with  any  theologians,  as  may  be 
your  pleasure.  For  if  they  have  the  truth  of  God,  and  not  we, 
we  shall  gladly  be  taught  it."  "Let  us  publicly  discuss  and  con- 
fer seeking  nothing  but  only  that  the  divine  word  and  true  Gos^ 
pel  of  the  Lord  Jesus  Christ  may  be  elucidated  and  that  we  may 
live  according  to  it.  O  how  much  innocent  blood  could  be 
spared  if  you  would  consent  to  this  and  in  how  short  a  time 
woulf!  the  truth  be  made  known  to  many."  "Therefore  lay  our 
doctrine  against  your  doctrine,  our  life  against  your  life,  our 
way  against  your  way,  our  cross  against  your  cross.  If  ye  then 
find  that  your  doctrine,  life,  way  and  cross  conform  to  the  Gos- 
pel of  Jesus  Christ,  instruct  us  with  the  Word  of  the  Lord, 
which  is  the  only  authority  for  the  faith ;  we  should  so  willingly 
be  taught.  But  now  the  bloody,  evil  schoolmaster  alone  who 
certainly  can  not  teach  faith,  namely  your  terriljle  sword,  must 
prevail  in  these  matters."^ 

"I  desire,"  he  says  further  in  the  same  book,  "that  men 
whoever  they  may  be,  may  through  my  life  and  service  be 
brought  to  a  saving  knowledge  of  the  truth.     For  this  cause  have 


«  Mcditaiion,  etc..   fol.  A2. 

"  The  same,   fol.  C7a. 

«  Dal    Fundament    dcs    Chrisiclyckcn     leers,    1539,     fol.     C3'',     L7b, 

r5i>. 


A  Prayer  of  Menno  37 

I  forsaken  all  carnal  ease  and  glory  and  have  submitted  myself 
to  the  cross  of  my  Lord  Jesus  Christ,  seeking  nothing  that  is  of 
this  world.  —  For  I  desire  from  my  heart  and  seek  with  all 
diligence  to  live  according  to  the  Gospel  and  will  of  Him  who 
died  and  arose  for  me."^ 

Menno  concludes  his  Meditation  on  the  Tzventy-fifth  Psalm, 
after  describing  the  desolation  wrought  by  Antichrist,  with  the 
following  prayer  based  on  the  last  verse  of  the  twenty-fifth 
Psalm : 

"Redeem  Israel.  O  God,  out  of  his  trouble.  Look  with  the 
eye  of  Thy  mercy  upon  our  great  oppression  and  distress ;  re- 
lease us  from  the  iron  furnace  of  Egypt;  bring  us  out  of  the 
land  of  the  Chaldees.  Let  the  holy  city  be  builded  again  upon 
its  old  foundation,  with  the  walls  and  gates.  Rebuild  the  fallen 
temple  whose  stones  are  scattered  and  trampled  upon  in  all  the 
streets.  Gather  togedier  Thy  wandering  sheep.  Receive  Thy 
returning  bride  who  has  behaved  so  perversely  with  strange  lov- 
ers. O  God  of  Israel,  create  in  us  a  pure  heart  which  longeth 
for  Thy  blessed  Word  and  will.  Send  forth  faithful  laborers 
into  Thy  harvest  to  reap  and  gather  the  grain  in  due  season. 
Send  us  faithful  builders  who  lay  for  us  a  good  foundation,  that 
in  the  last  days  Thy  house  may  be  established  and  shine  in  beauty 
over  all  the  hills;  that  many  may  come  thither  and  say:  Come 
ye  and  let  us  go  up  to  the  mountain  of  the  Lord,  to  he  house  of 
the  God  of  Jacob ;  and  he  will  teach  us  his  ways  and  we  will  walk 
in  his  paths  (Isa.  2:3)  ;  that  we  in  peace  and  freedom  of  con- 
science may  walk  before  Thee  all  the  days  of  our  lives  under 
God-fearing  governments  and  blameless  teachers,  with  the 
Christian  baptism,  true  supper,  godly  life  and  proper  discipline, 
that  Thou  mayest  in  us  as  Thy  beloved  children  be  truly  hon- 
ored and  praised  eternally  through  Thy  blessed  Son  Jesus  Christ, 
our  Lord,  to  whom  with  Thee.  Father,  and  Thy  holy  Spirit  be 
honor  and  everlasting  dominion.     Amen."     (176b;  I:  228b). 

It  is  interesting  to  notice  that  ]\Ienno  Simons  in  his  first 
writings  denounces  the  opinion  held  by  the  Melchiorites,  Caspar 
Schwenckfeld  and  others :  That  before  a  church  should  be 
organized  and  the  ordinances  of  Christ  observed  a  great  change 
in  political  and  ecclesiastical  conditions  must  take  place.  He 
combats  the  opinion  of  a  stillstand  and  points  out  that  the  time 


9  The  same.  N4'^. 


38  Menno  Simons 

of  grace  is  no\f  and  a  more  convenient  season  to  serve  the  l.oni 
must  not  be  waited  for.     He  says  iH  the  Faundation-: 

"O  dear  brethren,  do  not  comfort  yourselves  with  the  idle 
consolatic«i  and  the  groundless  hope  that  the  word  of  Jesus 
Christ  shall  yet  be  taught  and  lived  without  cross-bearing.  Had 
all  the  children  of  God  waited  for  such  a  time,  the  Gospel  of 
the  kingdom  would  not  have  been  proclaimed  from  the  begin- 
ning until  now,  O  no,  brethren,  no ;  the  Gospel  of  Jesus  Christ, 
the  word  of  God  is  to  be  sealed  with  blood  and  proved  by  per- 
secution. The  Lamb  was  slain  from  the  foundation  of  the 
world  (Rev.  13:8).  Not  only  has  He  suffered  in  His  members 
but  by  the  cross  He  obtained  the  glory  which  He  had  laid  down. 
If  now  the  Head  has  in  the  flesh  born  such  pain,  persecution 
and  affliction,  how  then  shall  the  members  expect  to  have  ease 
and  quietness  in  the  flesh?  If  they  have  called  the  Master  of 
the  house  Beelzebub,  how  much  more  shall  they  call  them  of  his 
hoHsehold?  (Matt.  10:25).  For  all  that  will  live  godly  in  Christ 
Jesus,  says  Paul,  shall  suffer  persecution.  Ye  shall  be  hated, 
says  Christ,  by  all  men  for  my  name's  sake. 

"My  dear  brethren,  take  such  evil  thoughts  out  of  your 
carnal  hearts  and  do  not  give  ear  to  the  thoughts  of  another 
time  that  ye  may  not  be  deceived  by  this  false  hope.  I  have  in- 
deed known  many  who  entertained  this  hope,  but  they  have  not 
lived  to  see  the  realization  of  it.^"  —  If  ye  have  any  knowledge 
of  Christ,  any  love  for  His  holy  word,  do  not  console  yourselves 
longer  with  such  a  false  hope.  If  it  should  be  that  the  merciful 
God  will  give  some  quietness  and  peace  and  liberty,  we  shall  re- 
ceive it  with  thanksgiving  from  His  gracious  hand;  if  not.  His 
name  shall  nevertheless  be  praised  in  eternity.  We  know  that 
the  time  is  at  hand,  as  has  been  set  forth  above;  we  have  now 
the  acceptable  time  of  all  grace,  the  day  of  salvation."^* 

One  of  the  cardinal  points  on  which  Menno  differed  from 
both  Catholicism  and  Lutheranism  is  also  emphasized  in  one  of 
his  first  books.     He  says : 

"There  is  no  medium  against  sin  besides  the  precious  blood 
of  Jesus  Christ;  neither  works  nor  merits,  neither  baptism  or 
supper  (although  I  know  well  that  the  true  Christians  use  these 
signs  in  obedience  to  the  divine  word)  otherwise  that  which  we 


10  III   the   revision   of   this  hook   Menno  change<I   this   sentence, 
says  here^  "I  have  known  sonic."  etc. 

'1  The  same,  fol.  A6^. 


Obbe  Philips  39 

obtain  throi^h  the  merits  of  Christ  is  ascribed  and  given  to 
Clements  and  creatures.  The  Christian  ordinances  are  signs  of 
obedience  through  which  our  faith  is  exercised."  —  "We  find 

0  14     tT     IT^^'  brought  about  through  God's  word  (Rom. 
JU.14,   I  Cor.  4:15;   Jas.  1:18;    I  Pet.  1:23)"" 

Menno  Simons,  in  the  account  of  his  conversion  and  call  to 
the  mmistry  of  the  Word  of  God  does  not  dwell  on  his  ordina- 
tion nor  make  mention  of  the  one  who  ordained  him.  The  rea- 
son for  this  silence  is  obvious.  At  the  time  when  Menno  wrote 
his  reply  to  Gellius  Faber  in  which  this  account  is  contained 
Obbe  Philips  had  forsaken  the  Church,  and  this  fact  was  set 
torth  in  Gellius  Faber's  book.  Hence  Menno  preferred  not  to 
mention  the  name  of  Obbe  Philips  when  speaking  of  his  call  to 
the  ministry.  It  was  a  bitter  experience  for  him  that  Obbe 
turned  back  and  "became  a  Demas"  (II  Tim.  4:10)  as  he  speaks 
of  him." 


»  Meditation  on  the  Twenty- fifth  Psalm,  1539,  fol.  C4b  and  E8a 

r>    JV^^lV    "^^'      '^^^^   ^^^^    P^'''P'    '^^•"   ""ited    with   the    Roman 
Lathohc  Church,  as  has  been  frequently  asserted,  is  an  evident  error. 


Ill 

THE  ANABAPTISTS 

In  the  period  of  the  Reformation  a  few  Christian  denom- 
inations defended  and  practiced  the  baptism  of  believers  on  the 
confession  of  faith.  They  were  by  their  opponents  called  Ana- 
baptists (rebaptizers)  because  they  did  not  recognize  infant 
baptism  as  valid  and  rebaptized  those  who  had  been  "christened"^ 
in  their  infancy.  Other  denominations  maintained  the  practice 
of  infant  baptism  and  were  sometimes  called  infant  baptists. 
Neither  those  who  were  generally  named  Anabaptists,  nor  the 
infant  baptists  represented  a  distinct  class  or  party.  All  infant 
baptist  denominations  of  the  Reformation  period,  however,  ap- 
proved of  or  consented  to  state-churchism,  the  union  of  church 
and  state,  while  those  who  are  generally  classed  as  Anabaptists 
with  the  exception  of  the  Munsterites,  Batenburgers  and  David- 
ians  were  persistent  opponents  of  state-churchism. 

The  prevailing  differences  among  the  various  infant  baptist 
denominations  are  patent.  Martin  Luther  held  that  the  points 
on  which  the  Zwinglian  system  differed  from  his  own  were  of 
such  fundamental  importance  that  the  Zwinglians  must  be  con- 
sidered to  be  without  the  fold  of  the  general  Christian  church 
and  could  not  be  accorded  the  Christian  name.  And  again 
Luther  denounced  as  Antichrist  the  one  whom  the  most  prom- 
inent infant  baptist   church  acknowledged   as  its   rightful   head. 

As  for  the  various  parties  known  as  Anabaptists  Menno 
Simons  says  correctly  that  the  differences  among  them  were 
even  greater  and  more  radical  than  those  which  separated  the 
infant  baptist  parties  from  each  other.  Menno  Simons  was 
more  severe  and  outspoken  in  his  opposition  to  certain  parties 


Fundamental  Differences  41 

known  as  Anabaptists  than  to  the  great  state  churches.  He 
held  Martin  Luther  personally  in  high  esteem,  while  the  leaders 
of  certain  Anabaptist  sects  were  denounced  by  him  as  seducers, 
false  prophets,  and  blasphemers. 

The  enthusiastic  and  revolutionary  Anabaptists  who  did 
not  reject  the  principle  of  state-churchism  have  a  short  history. 
The  Alunsterites  and  Batenburgers  took  the  sword  and  perished 
with  the  sword.  The  former  rose  in  1533  and  their  cause  failed 
utterly  in  1535,  when  the  city  of  ^Munster  was  conquered.  The 
Munsterite  principles  were  for  a  time  advocated  by  the  Baten- 
burgers, but  their  principal  leader,  Jan  of  Batenburg,  was  exe- 
cuted within  a  few  years.  The  Davidians,  i.  e.  the  followers  of 
David  Joris,  adhered  to  Munsterite  principles  but  eliminated  the 
revolutionary  tendencies  of  their  predecessors.  David  Joris 
formally  united  with  the  Zwinglian  state  church  at  Basel.  Only 
secretly  he  adhered  to  his  enthusiastic  notions.  The  theor}^  that 
these  "corrupt  sects,"  as  Menno  Simons  designates  them,  advo- 
cated virtually  the  same  doctrines  as  the  great  Anabaptist  de- 
nominations (namely,  the  Swiss  Brethren,  Huterites,  and  Men- 
nonites)  is  quite  unfounded.  The  Alunsterites  in  fact  obvious- 
ly compromised  the  question  of  baptism.  They  did  not  consider 
■baptism  of  sufficient  importance  to  be  willing  to  suffer  persecu- 
tion on  account  of  it.  And  after  the  establishment  of  a  state 
church  in  Munster  people  were  driven  to  baptism  at  the  point 
of  the  sword ;  it  is  therefore  not  correct  to  say  that  the  Mun- 
sterites  stood  for  believers'  baptism  in  the  true  sense.  John  of 
Leyden,  their  foremost  leader,  recanted  at  last  his  belief  iu  the 
necessity  of  adult  baptism.  The  Batenburgers  and  Davidians 
did  not  practice  the  baptism  of  ackilts  although  they  have 
usually  been  considered  Anabaptists. 

Not  a  few  historical  works  describe  tlie  history  of  the 
Anabaptists  in  a  way  giving  most  prominence  to  the  tale  of  the 
Munsterites  and  leaving  the  reader  under  the  impression  that 
John  of  Leyden  was  the  principal  representative  of  Anabaptism. 
Says  Abraham  Kuijper  in  his  Lectures  on  Cahnmsms:  "The 
Anabaptist  standpoint  was  that  the  circle  of  baptized  believers 


42  Menno  Simons 

was  in  duty  bound  to  take  all  civil  life  under  its  guardianship 
and  remodel  it ;  and  so  John  of  Leyden  violently  established 
his  shameless  power  as  king  of  the  new  Zion."^  Other  writers 
have  expressed  themselves  to  the  same  effect.  It  is  quite  true 
that  this  was  the  position  of  John  of  Leyden  and  the  Munster- 
ites,  but  that  the  Anabaptists  in  general  shared  in  such  views  is 
an  obvious  error.  That  the  church  should  take  all  civil  life 
under  its  guardianship  and  remodel  it,  or  in  other  words,  that 
the  church  and  state  should  be  united,  was  considered  by  the 
great  Anabaptist  denominations  to  be  an  unbearable  mistake. 
On  this  point  —  the  union  of  Church  and  State  —  John  of 
Leyden  differed  radically  from  the  Anabaptists. 

The  popular  view  that  IVIenno  Simons  was  the  reformer  of 
those  of  whom  he  speaks  as  the  corrupt  sects,  and  that  the 
modern  Anabaptists  are  the  spiritual  children  of  the  remnants 
of  the  Munsterites  who  through  Menno  were  led  to  discard 
tiieir  errors,  will  not  bear  investigation.  The  Obbenites  with 
whom  Menno  Simons  identified  himself  existed  contempor- 
aneously with  the  Munsterites.  And  it  must  be  remembered 
that  the  most  distinguished  period  of  Anabaptist  history  had 
already  passed  at  the  time  of  the  rise  of  the  Munsterites.  The 
first  congregation  of  the  Swiss  Brethren  was  organized  in  1525 
at  Zurich  in  Switzerland.  From  here  the  Anabaptist  movement 
within  a  few  years  spread  over  a  large  territory.  Many  church- 
es were  founded  notwithstanding  the  bloodiest  persecution. 
Thousands,  including  the  most  prominent  leaders,  were  put  to 
death  in  Catholic,  Zwinglian  and  Lutheran  countries.  The 
blood  of  the  martyrs  proved  to  be  the  seed  of  the  church.  In 
intensity  and  strength  the  Anabaptist  movement  in  these  earlier 
years  exceeded  by  far  the  Lutheran  and  Zwinglian  movements. 
With  fire  and  sword  through  an  unprecedented  persecution  the 
movement  was  finally  checked,  but  tiie  great  denominations  of 


'  Kuijper,  Cahnnism,  Six  Lectures,  p.  32.  Similarly  GcofRC  Park 
fisher  (The  Reformation,  1906,  p.  400)  says:  "Another  of  the  Anabap- 
tists' tenets  was  the  belief  in  the  visible  kingdom  of  Christ  which  was  to 
be  erected  on  the  ruins  of  Chiirch  and  State." 


The  Swiss  Brethren  43 

the  Swiss  Brethren  and  the  Huterites  maintained  themselves 
through  all  persecution.  They  were  not  in  the  least  influenced 
by  the  fanatics  who  were  responsible  for  the  developments  at 
Munster.  In  the  North  the  Obbenites  staunchly  opposed  the 
?.Tunsterites. 

At  an  early  date  the  Brethren  of  the  Netherlands  and  North 
Germany  were  named  after  Menno  Simons  although  it  was  well 
known  that  Menno  was  not  their  founder.  Later  the  Brethren 
of  Switzerland  and  South  Germany  (the  Swiss  Brethren)  v/ere 
given  the  same  name.  Menno  never  came  to  the  South.  He 
wrote  in  a  language  which  was  hardly  intelligible  to  tlie  Swiss 
and  South  Germans.  The  Swiss  Brethren  held  the  same  teach- 
ings prior  to  the  conversion  of  Menno  Simons  as  in  later  per- 
iods. We  are  not  left  in  the  dark,  but  have  reliable  sources  of 
information  concerning  their  principles.  Tn  1532  —  prior  to 
the  rise  of  the  Munsterites  and  prior  also  to  the  conversion  of 
Menno  Simons  —  a  great  discussion  lasting  ten  days  was  held 
at  Zofingen  in  the  canton  of  Berne,  Switzerland,  between  the 
Swiss  Brethren  and  the  Zwinglians.  The  protocol  of  these  dis- 
cussions was  published  in  the  same  year,  making  a  book  of  308 
pages  which  gives  us  thorough  information  concerning  the  doc- 
trinal position  of  the  early  Swiss  Brethren.  Tn  1538  another 
great  debate  was  held  in  Berne.  The  minutes  of  this  debate  are 
preserved  in  the  state  archives  at  Berne.  It  is  a  comprehensive 
document  and  proves  conclusively  that  the  Swiss  Brethren  were 
free  from  I^Tunsterite  tenets.  Concerning  Melchior  Hofmann 
(who  held  various  unsound  opinions  and  is  in  a  measure  re- 
sponsible for  Munsterite  enthusiasm  although  he  was  a  far 
m.ore  respectable  character  than  the  Munsterite  leaders')  the 
Brethren  said  in  the  discussion  at  Berne :  "Hofmann  is  not 
named  a  brother  by  us,  but  we  oppose  him  with  all  earnestness, 
and  consider  his  opinion,  as  we  have  heard  it  from  himself  and 
others  of  his  party,  an  error."-  These  facts  show  the  fallacy 
of  the  view  that  the  people  who  were  later  called  after  Menno 
represented  a  reformation  of  the  Munsterite  sect. 


Acta  Des  Gespm.-chs  1538;    fol.  59. 


44  Menno  Simons 

We  have  said  above  that  the  most  radical  differences  pre- 
vailed between  some  of  the  various  parties  commonly  known  as 
Anabaptists.  But  since  only  the  great  Anabaptist  denomina- 
tions survived  the  persecutions  while,  as  already  said,  the  var- 
ious fanatical  Anabaptist  sects  have  a  short  history  and  repre- 
sented a  lost  cause,  many  historians,  even  outside  of  the  ranks 
of  the  Mennonites  and  Baptists,  when  they  speak  of  the  Ana- 
baptists in  general,  have  in  mind  the  great  Anabaptist  denom- 
inations and  other  evangelical  Anabaptists.  The  fact  is  recog- 
nized that  these  denominations,  notwithstanding  the  prevailing 
differences,  constituted  virtually  one  party,  which  must  not  be 
confused  with  the  Munsterites  and  their  kin.  Many  writers  in 
various  centuries  speak  of  the  Anabaptists  in  a  way  which 
obviously  excludes  the  Munsterites. 

Johannes  Kessler,  the  contemporaneous  Zwinglian  chronic- 
ler of  St.  Gall,  Switzerland,  writes :  "Their  walk  and  conversa- 
tion shone;  it  was  quite  pious,  holy  and  unblamable.  —  They 
die  gladly  and  valiantly  for  the  name  of  Christ,  although  they 
arc  tainted  with  some  error,"^  Heinrich  Bullinger,  the  succes- 
sor of  Zwingli  in  Zurich  says :  "They  led  their  lives  under  a 
semblance  of  a  very  spiritual  conduct;  they  reprored  earnestly 
covetousness,  pride,  profanity,  the  lewd  conversation  and  de- 
bauchery of  the  world,  drinking  and  gluttony,  and  said  much 
of  mortifying  the  old  man ;  in  short,"  Bullinger  adds,  "the  hy- 
pocrisy was  great  and  manifold."* 

Berchthold  Haller,  the  Zwinglian  reformer  of  Berne,  wrote 
on  September  12,  1532,  to  Bullinger:  "They  guard  themselves 
of  vices  and  take  a  strict  attitude  against  them.  They  come 
often  together  and  abide  strictly  by  their  rules,  etc.  And  thus 
they  make  an  impression  upon  the  common  people."'  In  other 
instances  also  Haller  testifies  that  they  avoid  sin  and  vice,  while 
the  membership  of  the  national  church  including  even  some  of 
those  in  authority,  is  quite  lukewarm  in  these  matters.     "To  the: 


3   Kessler,  Sabbata,  cd.  by  R.  Egli   and  R.  Schoch,  pp.   147^  284. 
*  Bullinger.  Der   Widertauffer  ursprung,  pp.   15^,   10». 
»  Ottius,  Annales  Anobaptistici;    p.  S5. 


Capito's  Testimony  45 

Council  I  have  pointed  out  the  cause  of  this  evil,"  says  Haller, 
"namely,  that  many  a  preacher  is  more  intent  on  serving  his 
own  belly  than  on  doing  his  duty.""     To  Martin  Bucer,  Haller 

wrote  on  August  24,  1534:   We  realize that  the  best  and 

most  upright  people  are  seduced  by  the  Anabaptists."' 

"I  confess  openly,"  wrote  Wolfgang  Capito,  "that  in  most 
Anabaptists  piety  and  true  zeal  are  in  evidence.  For  what 
earthly  advantage  could  they  hope  to  win  through  banishment, 
torture,  and  terrible  executions?  Before  God  I  testify  that  I 
can  not  say  that  they  give  their  lives  because  of  blindness,  but 
rather  from  godly  motives.  You  cannot  notice  in  them  any 
passion  or  excitement.  No ;  with  calmness  and  astonishing 
patience  they  go  to  their  death  as  confessors  of  the  Christian 
name."^  "Among  the  Anabaptists,"  he  writes,  September  13, 
1528,  to  Ambrosius  Blaurer,  "I  have  found  good  and  pious 
souls,  who  through  mildness  might  be  won  back  to  the  fold  of 
Christ." 

The  Zwinglian  preachers  of  the  Canton  of  Berne,  assem- 
bled in  Zofingen  in  1532,  wrote  to  the  Council  in  Berne:  Since 
the  Anabaptists  have  a  semblance  of  outward  piety  far  more 
than  we  and  all  the  churches  which  with  us  confess  Jesus 
Christ,  and  since  they  avoid  offensive  vices  which  are  common 
among  us,  therefore  we  ask,"  etc.^  Joachim  Vadian,  the  re- 
former of  St.  Gall,  testifies:  "None  were  at  that  time  more 
inclined  toward  Anabaptism,  and  entangled  with  it,  than  those 
who  were  of  a  pious  and  upright  disposition.""  In  the  discus- 
sion of  Zofingen,  1532,  the  Zwinglian  preachers  asserted  that 
the  pious  were  in  particular  susceptible  to  Anabaptist  influ- 
ences.^^ 

"  Strasser,  Dct  schtveicerischc  Anabaptisiinis  zur  Zcil  dcr  Reforma- 
tion, p.  234. 

^  Ottius,  Annalcs  Anahapti-stici,  p.  55;  De  Qncrvain,  Kirchliche  and 
soziale  Zustacnde  in  Bern,  etc.,  p.  139. 

*  Cornelius,  Mucnst.  Aufr.,  part  2,  p.  56. 

•  McGIothlin  Die  Berncr  Taeufcr  vor  1532,  p.  36. 

^^  Vadian.  Deutsche  historische  Schriften,  vol.  2,  p.  408. 
11  Handluiig    oder    Acta    gehaltncr    Disputation    und    Gespracch    zn 
Zoffingcn,  1532,  p.  19^,  37b.     Compare  Acta  Des  Gespraechs.  .1538,  fol.  29. 


^.  ^-  r// 


46  Menno  Simons 

Christoph  Andreas  Fischer,  the  priest  of  Feklsberg  in 
Austria,  wrote  in  1603,  in  his  l)Ook  0/  the  Cursed  Beginnings 
of  flic  Anabaptists: 

"Among  all  the  heresies  and  sects  ....  which  lias  ever  had 
a  more  beautiful  appearance  and  greater  outward  hohness  than 
the  Anabaptists?  Other  sects,  as  for  example  the  Calvinists, 
Lutherans  and  Zwinglians  are  for  the  most  part  seditious,  cruel 
and  {;iven  to  canial  indulgences.  Not  so  the  Anabaptists. 
They  call  each  other  brethren  and  sisters,  they  use  no  profanity 
nor  harsh  speech,  they  do  not  swear,  they  do  not  use  weapons 
and  in  the  beginning  they  did  not  even  carry  knives.  They  are 
not  intcni[)erate  in  eating  and  drinking,  they  do  not  wear  ap- 
parel which  indicates  worldly  show.  They  do  not  go  to  law 
before  the  magistrates ;  they  bear  everything  in  patience,  as 
they  pretend,  and  in  the  Holy  Ghost.  Who  would  believe  that 
uniier  this  sheeps  clothing  are  hiding  only  ravenous  wolves  1"" 

Another  Catholic  theologian  in  1582  wrote  a  book,  Against 
the  Terrible  Errors  of  the  /inabaptists.     He  says : 

"Among  the  various  existing  sects  there  is  none  which  in 
outward  appearance  leads  a  more  modest,  better,  or  more  pious 
life  than  the  Anabaptists.  —  As  concerns  the  outward  and  pub- 
lic life  they  are  very  honest;  no  lying,  deception,  swearing, 
strife,  scolding,  no  intemperate  eating  anrl  drinking,  no  ostenta- 
tion is  found  and  discernable  among  them ;  but  huiuility, 
[)atience,  faithfulness,  meekness,  truth,  temperance,  antl  up- 
rightness in  such  manner  that  one  would  suppose  that  they  had 
the  Holy  Spirit  of  God."  Nevertheless  this  author  is  of  the 
opinion  that  there  was  no  more  abominable  sect  than  theirs."^' 

Emil  Kgli,  in  his  book  on  the  Anabaptists  of  St.  Gall,  says: 
'That  their  success  had  its  basis  in  a  capable  nioral  endeavor, 
could  nr)t  l)e  denied."'^  Paul  Tschackert,  in  his  work  on  the 
origin  of  the  Lutheran  and  Zwinglian  doctrine,  speaks  of  the 
Anabaptists  as  "a  voluntary  union  of  Christians  for  the  purpose 
of  exerci.sing  the  Christian  spirit  in  the  love  of  the  brethren. "^"^ 


"  Fischer,   I' on   dcr   IVidertauffer   I'crfluchlcm    Ursprung.   fol.   A2'J. 

'^  Quoted  by  I^oserth,  Communismus  d.  tiiachr.  IViedertacufcr,  p.  90; 
Rembert,  Wiedert.  i.  Ilerzgt.  Juelich,  p.  564. 

"  Egli,  Die  St.  Caller  Taeufer,  p.  28;  compare  Egli,  Die  Zuricher 
IVicdcrlacufcr,  p.  94. 

i"*  Tschackert,  Die  Entwicklung  der  lutherischeti  und  reformierten 
Kircheulehrr,  p.   133. 


Testimony  of  Historians  47 

'In  the  instance  of  many  of  their  opinions  and  principles,  these 
people  were  in  part  wrong  only  in  so  far  as  they  came  three 
hundred  years  in  advance  of  their  age,"  says  Jiohann  Wilhelm 
Ilaum.^^ 

Alfred  Hegler  speaks  of  the  high  ideals  of  the  Anabap- 
tists: "Their  opposition  to  all  Christianity  which  had  been 
created  by  the  earthly  powers  that  be,  their  opposition  to  all 
persecution  in  the  matter  of  faith,  the  demand  for  personal 
holiness,  and  the  real  adoption  of  religious  thoughts. "^^  K.  W. 
H.  Hochhuth  points  out  that  they  insisted  on  the  restoration  of 
the  primitive  Christian  life.  Gustav  Bossert  says:  "In  their 
religious  life  they  laid  weight,  not  on  sublime  mysteries,  but 
on  striving  after  holiness."'^  Johann  Loserth  testifies  that  they 
undertook  "to  restore  the  unadultered  original  Christianity."^" 
C.  A.  Cornelius  and  others  have  expressed  themselves  to  the 
same  effect.  "They  led  for  the  most  part  a  strict  life."  says 
johann  Conrad  Fuessli,  "and  gave  evidences  of  uncommon 
piety,  as  Bullinger  himself  testifies  concerning  them."^** 

"They  aimed  to  organize  a  Church  of  consecrated  people," 
writes  Abraham  Hulshof,  "an  assembly  of  Christians  who  were 
in  real  earnest  to  carry  out  the  requirements  of  the  Gospel.  Of 
those  who  believed  and  who  were  truly  converted  they  endeav- 
ored to  constitute  a  living  Church  of  Christ  in  the  midst  of  the 
world  —  a  church  which,  separated  from  the  world,  would 
follow  Christ  in  brotherly  unison."-^ 


^'  Baum,  Capita  u.  Bucer,  p.  371 

1''  Hegler,  Geist  und  Schrift   bci  Scbastio)i   Frauck.  p.   3.     Comi:are 
also  Mueller,  Bernische  Taeufer,  p.  2. 

'"  Blaetter  f.  IVuertt.  Kirchengeschichte,  1897,  p.  113. 

'"  Loserth,  Die  JViedrrtaufe  in  Kiederoestcrreich,  etc..  p.  418. 

*  Fuessli,  Beitracg.%  vol.  3,  p.  314. 

"  Hulshof,  Geschicdcnis  van  de  Doopsgczindfn  tc  Sfraalsbnr,/,  p.  245. 


IV 

MENNO   SIMONS'    MOTIVES,   AIMS,   AND 
ENDEAVORS 

His  Own  Testimony. 

Note.  —  The  numbers  given  after  quotations  from 
-ATenno  Simons'  writings  throughout  the  present  book 
refer  to  his  works,  the  first  reference  being  to  the  Folio 
Edition  and  the  second  to  the  English  Works.  For  ex- 
ample, in  the  first  quotation  on  this  page  the  numbers 
449;  11:249  mean  that  the  reference  is  to  page  449  of  the 
Folio  Edition  of  Menno  Simons'  Works,  printed  in  1681, 
and  to  part  2,  page  249  of  the  English  Complete  Works 
of  Mcuno  Simons,  Elkhart,  Indiana,  1871  (a=column  1; 
l;=:col.  2).  In  every  instance  the  Dutch  original  has 
been  followed  in  preference  to  the  English  translation. 
When  the  quotations  are  taken  from  the  original  edi- 
tions in  the  "Eastern"  and  Dutcli  languages  in  wliich 
Menno   wrote,   the   references  are  given   in   the  notes. 

'T  seek  and  desire  from  my  heart  nothing  (this  He  knows 
who  knows  all  things)  but  that  the  glorious  name,  the  divine 
will  and  the  praise  of  our  Lord  Jesus  Christ  may  be  made 
k-nown  throughout  the  world."      (449;    II  :249a). 

"And  although  our  persecutors  say  that  we  withdraw  from 
them  out  of  pure  wantonness  and  obstinacy,  it  is  before  God 
who  knows  the  hearts  of  all,  false  and  unjust.  For  our  separa- 
tion [from  the  national  churches]  has  no  other  cause  or  motive 
than  that  in  our  great  weakness  we  desire  with  all  our  heart  to 
be  guided  by  God's  word  and  commandment."    (153;    1:203). 

"We  seek  and  desire  only  that  we  might  i)oint  the  whole 
world    (which   lieth   in   wickedness)    to   the   true   way.   and   that 


Motives  and  Aims  49 

many  souls  may  by  the  Word  of  the  Lord,  through  His  help  and 
power,  be  won  from  the  dominion  of  Satan  and  brought  to 
Christ."     (498;    11:302). 

"I  strive  after  nothing  but  that  the  God  of  heaven  and 
earth,  through  His  blessed  Son  Jesus  Christ  may  have  the  glory 
through  His  blessed  word ;  that  all  men  may  be  saved,  and  that 
they  may  awaken  in  this  acceptable  time  of  grace  from  their 
deep  sleep  of  sin;  that  they  may  lay  aside  their  besetting  sins 
and  the  damnable  works  of  darkness  and  put  on  the  armor  of 
light;  that  they  with  us  by  true  penitence,  true  faith,  true  bap- 
tism, the  true  supper,  the  true  ban  or  discipline,  true  love,  true 
obedience  and  consistent  life  may  become  a  holy  Christian 
church,  the  assembly  and  body  of  Christ."     (522;   H:328). 

"My  only  purpose  is  this  that  I  may  be  heir  of  heaven  and 
many  others  with  me.  It  is  therefore  unnecessary  to  use  the 
sword  against  me.  For  if  I  have  not  the  truth,  I  desire  with 
all  my  heart  to  be  taught  it,  as  already  said.  —  Again  I  say: 
With  the  Spirit  and  Word  of  Christ  I  desire  to  overcome  or  to 
be  overcome.  This  is  my  only  appeal.  But  contrary  to  it,  the 
truth  is  rejected  and  false  doctrine  is  defended  with  the  sword  " 
(:i64;    1:214). 

•'This  is  my  only  joy  and  the  desire  of  my  heart,  that  I 
may  extend  the  borders  of  the  kingdom  of  God,  make  known 
the  truth,  reprove  sin,  teach  righteousness,  feed  the  hungry 
souls  with  the  Word  of  the  Lord,  lead  the  stray  sheep  into  the 
right  path,  and  win  many  souls  for  the  Lord  through  His  Spirit, 
power  and  grace."  (50;  1:75). 

"I  labor  with  no  other  aim  than  that  I  may  teach  repent- 
ance to  the  ignorant,  sinful  world  which  neither  knows  nor 
possesses  Christ  and  His  Word,  and  may  lead  them  to  Christ 
and  His  doctrine,  ordinances  and  example,  that  many  might  be 
saved.  And  it  is  obviously  to  be  seen  that  many  a  sinner  has 
amended  his  sinful,  carnal  life  and  accepted  an  upright,  pen- 
itent, pious  life  in  the  fear  of  his  God."  (119;  I:  162). 

"We  seek  from  our  whole  heart  nothing  but  that  we  may 
effect  the  salvation  of  all  mankind,  and  this  not  only  by  giving 


50  Menno  Simons 

our  possessions  and  labor,  but  also  (understand  it  in  an  evan- 
gelical sense)  our  life  and  blood."  (455;  11:255). 

"They  [the  true  Christians]  seek  nothing  on  this  earth  but 
tliat  they  may  teach  the  whole  world  righteousness,  that  many 
may  be  saved  from  eternal  death  through  the  grace,  Spirit, 
power  and  word  of  the  Lord,  and  be  won  for  Christ,  and  that 
thus,  by  God's  gracious  help,  the  short  time  of  our  earthly  life 
may  be  improved  to  the  glory  of  God  and  the  service  of  our 
neighbor  and  at  last  we  may  become  heirs  of  eternal  bliss." 
(328;    II:  111). 

"In  the  second  place,  we  seek  and  desire  with  yearning 
ardent  hearts,  yea  at  the  cost  of  our  life  and  blood,  that  the 
holy  gospel  of  Jesus  Christ  and  His  apostles,  which  alone  is  the 
true  doctrine  and  will  remain  until  Jesus  Christ  will  re-appear 
in  the  clouds,  may  be  taught  and  preached  throughout  all  the 
world,  as  the  Lord  Jesus  Christ  commanded  His  disciples  in  the 
last  words  which  He  addressed  to  them  on  earth.  Matt.  28:19; 
Mark  16:15."   (444;  11:243). 

"Therefore  I  will  not  cease,  all  the  days  of  my  life,  as  far 
as  God,  the  merciful  Father,  through  His  boundless  kindness  is 
giving  me  knowledge,  spirit,  grace  and  wisdom,  to  teach  and 
admonish  both  verbally  and  by  writing  all  who  seek  the  truth, 
that  they  may  awaken  while  it  is  yet  time  and  seek  the  Lord 
while  He  may  be  found  and  call  upon  Him  while  He  is  near." 
(454;   11:254). 

"We  say  with  David,  T  believed,  therefore  have  1  spoken; 
I  was  greatly  afflicted'  (Ps.  116:10).  For  since  God,  the  merci- 
ful Father  has  granted  us  poor  ones  the  gift  of  faith,  has  be- 
stowed upon  us  the  Spirit  of  His  love  from  on  high  through 
His  Son  Jesus  Christ,  and  has  besprinkled  our  hearts  with  the 

heavenly  dew  of   His  love,    has  awakenerl   us   from   the 

dead  anrl  brought  us  to  life,  has  given  us  a  new  heart  and  mind, 
and  nourished  us  with  the  bread  of  life  and  we  thus  through 
His  grace  founri  the  pearl  of  great  price,  the  precious  treas- 
ure, and  obtained  the  ever  abiding  peace,  which  we  could  not 
obtain  through  the  deceiving  doctrine  and  subtle  sophistry  and 
false  comforts  of  the  theologians,  therefore  we  earnestly  seek. 


Motives  and  Aims  51 

to  the  extent  of  our  opportunity,  to  make  known  and  proclaim 
to  all  mankind  the  grace  of  God  which  has  appeared,  and  His 
great  love  toward  us,  that  they  may  experience  with  us  the 
same  joy  and  renewing  of  spirit  and  know  and  taste  with  all 
saints  how  sweet  and  good  and  kind  the  Lord  is  to  whom  we 
have  come. 

"To  this  end  we  preach  as  much  as  opportunity  and  possi- 
bility affords,  both  in  day  time  and  by  night,  in  houses  and  in 
fields,  in  forests  and  wildernesses,  in  this  land  and  abroad,  in 
prison  and  bonds,  in  water,  fire  and  the  scaffold,  on  the  gallows, 
and  upon  the  wheel,  before  lords  and  princes,  orally  and  by 
writing  at  the  risk  of  possessions  and  life,  as  we  have  done 
these  many  years  without  ceasing.  We  are  not  ashamed  of  the 
Gospel  of  the  glory  of  Christ,  for  we  are  its  living  fruit  and 
mightily  realize  its  moving  power  in  our  hearts,  as  may  be  seen 
in  many  places  by  the  patience  and  willing  death  of  many  of 
our  faithful  brethren  and  joint  heirs  with  Jesus  Christ. 

"How  gladly  would  we  snatch  away  all  mankind  from  the 
jaws  of  hell,  deliver  them  from  the  chains  of  their  sins,  and  by 
the  gracious  help  of  God  win  them  for  Christ  through  the  Gos- 
pel of  peace;  for  this  is  the  true  nature  of  love  which  is  of 
God."  (233;    HilO). 

"Consider,  we  pray  you,  that  we  can  not  possibly  seek 
carnal  profit  in  this  matter,  neither  gold,  nor  silver,  nor  honor, 
nor  ease,  nor  long  life  on  earth  ;  for  it  must  be  apparent  to 
you  that  for  this  cause  all  must  be  sacrificed.  We  are  con- 
strained to  this  solely  by  the  love  of  God  and  by  a  sincere  faith 
which  diligently  heeds  all  the  words  of  Christ  and  consecrates 
itself  to  God  in  willing  obedience,  knowing  to  a  certainty  that 
if  we  do  not  yield  to  Him  nor  obey  in  what  the  mouth  of  the 
Lord  has  commanded,  we  can  not  receive  nor  inherit  the  heav- 
tnly  blessing  and  divine  promise"   (401a;  H  :195a). 

"If  you  are  of  an  honest  mind,  consider  well  what  is  our 
endeavor  and  aim,  and  think  not  that  we  are  so  completely  de- 
prived of  reason  that  we  walk  this  narrow  way  because  of  con- 
tentiousness and  partisanship.     O  how  gladly  should  we  spare 


52  Menno  Simons 

our  weak  bodies,  our  wives  and  small  children,  our  possessions- 
and  lives,  and  live  in  peace  and  tranquility,  if  we  were  not  con- 
strained by  the  love  of  God  and  the  salvation  of  your  souls- 
and  our  own."   (286a;    II  :67a). 

I  doubt  not  that  if  those  who  now  assiduously  seek  my  life, 
could  see  my  inmost  heart,  their  hatred  against  me  and  my 
brethren  would  be  changed  into  friendly  love^  to  us."  (444a;. 
II  :243a). 


1  The  Folio  Edition  of  Menno  Simons'  works  has  vreemdelijcke 
litfde,  but  the  original  edition  has  (Cc6a)  vricndUckc  which  is  obviously 
the  correct  reading.  On  the  other  hand,  instances  could  be  given  that 
typographical  errors  in  original  editions  were  corrected  in  the  Folio  Edi- 
tion, c.  g.  the  Book  on  Baptism  of  1539  has  (Ba)  goctivilligher  sondaren 
while  the  Folio  Edition  has  correctly  moetwilUgen. 


MENNO'S    LABORS    IN    THE    NETHERLANDS 

Before  the  end  of  the  year  1536  we  find  Menno  in  East 
Friesland,  Germany.  Peter  Jans  of  Blanckenham,  who  was  be- 
headed in  June  1540  at  Kampen/  testified  that  he  was  baptized 
by  Menno  Simons  in  1536  at  Oldersum  in  East  Friesland. 
Presumably  Menno  returned  soon  to  Groningen  or  West  Fries- 
land. On  January  8,  1539,  Tjard  Reynders  of  Kimswerd  in 
West  Friesland  was  executed  because  he  had  received  Menno 
Simons  into  his  house  and  had  himself  been  baptized. 

"About  the  year  1539,"  writes  Menno,  "a  very  pious  and 
God-fearing  man  named  Tjard  Reynders  was  apprehended  in 
the  place  where  I  sojourned,  for  the  reason  that  he  had  received 
me,  a  homeless  man,  out  of  compassion  and  love,  into  his  house, 
although  in  secret.  A  short  time  after  this  he  was,  after  a  free 
confession  of  his  faith,  executed  and  broken  on  the  wheel  as  a 
valiant  soldier  of  Christ,  according  to  the  example  of  his  Lord, 
although  he  had  the  testimony,  even  of  his  enemies,  that  he 
was  an  unblamable  and  pious  man."^ 

Concerning  Menno  Simons'  early  labors  in  West  Friesland 
we  have  an  important  testimony  in  a  letter  written  in  May 
1541  by  the  imperial  counsellors  in  that  province  to  the  regent 


1  D.  B.,  1875,  p.  65. 

'  234.  11:11.  Compare  Van  Braght,  p.  438.  K.  Vos  {Menno  Simons, 
p.  41)  alleges  that  Tjard  Reynders  had,  according  to  Jan  van  Batenburg's 
testimony  at  an  earlier  date  "burned  a  women's  cloister  in  West  Fries- 
land at  the  Woulden."  Batenburg  simply  says,  there  was  a  report  to 
that  effect.  It  is  clear  from  his  confession  that  Batenburg  was  not  con- 
vinced of  the  correctness  of  this  evil  report.  Compare  De  Hullu.  J., 
Bescheiden  bctr.  de  Henorming  in  Overijssel,  p.  247. 


54  Menno  Simons 

of  the  Netherlands,  Mary,  the  former  Queen  of  Hungary. 
This  letter'  which  is  preserved  in  the  royal  archives  at  Brussels 
and  is  here  published  for  the  tirst  time  in  the  English  language, 
ib  as  follows : 

"Most  serene,  right  honorable,  most  mighty  Queen,  most 
gracious  Lady.  We  offer  ourselves  as  humbly  as  we  can  for 
"Vour  Majesty's  service.  Most  gracious  Lady,  although  the 
error  of  the  cursed  sect  of  the  Anabaptists  which  in  the  last 
five  or  six  years  has  very  strongly  prevailed  in  this  land  of 
Friesland,  but  now  —  the  Lord  be  praised  —  through  the  pub- 
lication of  divers  placards  and  through  executions  which  have 
been  carried  into  effect  against  transgressors  of  that  sort,  this 
sect  would  doubtless  be  and  remain  extirpated,  were  it  not  that 
a  former  priest  Menne  Symonsz  who  is  one  of  the  principal 
leaders  of  the  aforesaid  sect  and  about  three  or  four  years  ago 
became  fugitive,  has  roved  about  since  that  time  once  or  twice 
a  year  in  these  parts  and  has  misled  many  simple  and  innocent 
people.  To  seize  and  apprehend  this  man  we  have  offered  a 
large  sum  of  money,  but  until  now  with  no  success.  Therefore 
we  have  entertained  the  thought  of  offering  and  promising  par- 
don and  mercy  to  a  few  who  have  been  misled  [by  the  Anabap- 
tists] and  who  desire  grace  [having  recanted  their  faith]  if 
they  would  bring  about  the  imprisonment  of  the  said  Menno 
Symons.  However  we  would  not  be  so  bold  as  to  do  this  our- 
selves but  desire  first  to  advise  Your  Majesty  of  it,  praying  to 
he  informed  of  Your  Majesty's  good  pleasure  and  command 
which  we,  to  the  extent  of  our  power,  are  willing  and  ready  to 
carry  out,  as  knows  God  Almighty.  May  He  long  spare  Your 
Majesty  in  good  health  and  happy  reign.  Written  at  Leeu- 
warden  on  the  nineteenth  day  of  Alay,  1541.  Your  Majesty's 
very  humble  and  obedient  servants,  the  counsellors  ordained  of 
the  Iniperial  Majesty  in  Friesland." 

The  civil  authorities  of  West  Friesland  believed,  as  is 
-hown  by  this  letter,  that  the  church  in  those  parts  would  have 
l-een  extirpated,  had  it  not  been  for  the  labors  of  Afenno 
Simons.  This  document  shows  also  that  the  Anabaptists  were 
considered  guilty  of  death,  even  if  they  recanted.  I'he  imperial 
counsellors  in  this  letter  asked  the  queen  for  ])ermission  to  re- 
lease a  few  apostate  Anabaptists  on  the  condition  that  they  be- 


»  Printed  in  D.  B.,  1864,  p.  138  scq. 


No  Traitor  Found  55 

tray  Menno  Simons  into  the  hands  of  the  authorities.  The 
reply  of  the  queen  bears  the  date  of  May  31,  1541.  The  queen 
had  no  objection  to  the  plan  of  the  counsellors  provided  that 
not  over  two  of  such  who  had  been  rebaptized  should  be  given 
their  liberty  and  this  on  the  condition  that  "they  were  truly 
penitent  and  pledged  themselves  to  report  to  the  authorities  all 
Anabaptists  whom  they  might  at  any  later  time  find  in  Fries- 
land."  Here  as  well  as  in  certain  German  provinces  all  Ana- 
baptists who  fell  into  the  hands  of  the  authorities  were  as  a 
rule  executed,  even  if  they  denied  their  faith.  As  early  as  1527 
the  Duke  of  Bavaria  gave  orders  to  burn  those  w-ho  refused  to 
recant  and  behead  those  who  recanted. 

The  plan  of  apprehending  Menno  Simons  by  employing 
traitors  of  that  sort  was  not  successful.  The  poor  men  who 
permitted  the  executioners  to  convert  them  to  the  national 
faith,  professed  that  faith,  as  a  rule,  only  as  long  as  they  found 
themselves  in  the  clutches  of  the  persecutors.  Notwithstanding 
the  extraordinary  measures  taken  by  the  government  to  arrest 
Menno  Simons,  he  continued  his  labors  in  West  Friesland  for 
some  time.  The  "Criminal  Sentence  Book"  of  Leeu warden, 
in  a  document  dated  Nov.  14,  1542,  contains  the  confession  of 
a  brother  named  Sjouck  Hayes,  to  the  effect  that  Menno 
Simons  in  the  same  year  had  preached  in  a  field  not  far  from 
th€  city  of  Leeuwarden."* 

Emperor  Charles  V  published  a  severe  edict  against  Menno 
Simons,  on  Dec.  7,  1542.=  This  important  documeni  which 
here  follows  shows  vividly  the  untold  difficulties  and  dangers 
under  which   Menno  labored. 

By   the   Emperor. 

"To  our  worthy,  beloved  Mayors,  Jurors,  and  Counsellors, 
etc.,  of  our  city  of  Leeuwarden,  Greeting: — 

"Whereas,  it  has  come  to  our  knowledge  and  we  have  fully 


*  D.  B.,  1906,  p.  4. 

•  Reprinted  D.  B.,   1864,   p.    144   seq.,   and   Vo8,  Menno   Simons,   pp. 
335-238. 


56  Menno  Simons 

ascertained  that  a  [former]  priest,  Menno  Symonss,  formerly 
pastor  at  W'itmarsum  in  our  land  of  Friesland,  being  polluted 
with  Anabaptism  and  other  false  teachings,  had  departed  out 
of  the  said  land,  but  we  have  now  obtained  trustworthy  infor- 
mation that  he  has  again  secretly  returned  into  our  aforesaid 
land  where  he  is  now  sojourning,  endeavoring  at  night  and 
other  unseasonable  times  and  in  divers  places  to  seduce  by  his 
false  teachings  and  sermons  the  simple  people,  our  subjects,  and 
to  lead  them  away  from  the  faith  and  unity  of  the  Holy 
Church ;  and  that  he  also  has  undertaken  to  make  a  few  books 
treating  on  his  aforesaid  erroneous  teachings,  and  to  circulate 
and  scatter  the  same  among  our  aforesaid  subjects,  which  he 
has  no  right  to  do  and  we  can  not  tolerate  the  same; 

"Therefore,  to  take  appropriate  steps  in  this  matter,  we 
ordain  and  command  herewith,  that  you  everywhere  in  your 
jurisdiction,  do  publish,  cry  out  and  proclaim  in  the  places 
where  such  matters  are  usually  brought  to  the  knowledge  of  the 
public,  that  every  one  in  our  aforesaid  land,  of  whatever  station 
he  may  be,  should  be  on  his  guard,  not  to  receive  the  same 
IMinne  Symonss  into  his  house  or  on  his  property,  or  to  give 
him  shelter,  or  food,  or  drink,  or  to  accord  him  any  favor  or 
help,  or  to  speak  or  converse  with  him,  in  whatever  manner  or 
place  it  may  be,  or  to  accept  or  keep  in  possession  any  of  the 
aforesaid  books  published  by  the  same  Minne,  or  any  other 
books  that  he  may  publish  at  any  future  time  —  all  on  penalty 
of  punishment  on  life  and  property,  as  heretics,  as  may  be 
found  due  according  to  the  law  and  our  previous  placards ; 

"And  further  that  we  have  permitted  and  authorized  every 
one  of  our  subjects,  whoever  he  may  be,  and  permit  and  further 
authorize  through  this  decree,  that  they  may  apprehend  the 
same  Minne  wh.erever  they  may  be  able  to  find  him,  no  place  or 
jurisdiction  excepted,  and  send  him  captive  to  our  court  in 
Friesland ;  for  which  they,  in  case  they  accomplish  this,  shall 
receive  for  a  recompense,  besides  the  expenses  they  mav  have 
incurred  in  this  matter,  the  sum  of  one  hundred  golden  Karolus 
gulden,  which  shall  be  paid  them  by  our  General  Treasurer  of 
Friesland  without  any  hesitancy. 

"To  him  who  may  unrlertake  and  accomplish  this  work,  we 
decree  and  promise  grace  and  pardon  regarding  that  which  he 
may  have  committed  against  us  in  the  matter  of  Anabaptism  or 
other  heresy,  or  in  lesser  crimes,  on  condition,  in  case  he  was 
polluted  by  Anabaptism  or  other  heresies,  that  he  rejjent  of  the 
same  anfj  come  again  to  the  unity  of  the  holy  Church. 

"In  the  same  manner  we  most  earnestly  command,  on  pain 


An  Imperial  Decree  57 

of  the  most  j^rievous  penalties,  that  ye  do  the  utmost  diligence 
to  investigate  and  inquire  concerning  the  said  ]\Iinne  among 
his  followers  and  adherents  who  may  be  apprehended  anywhere 
within  your  jurisdiction  and,  together  with  such  information  as 
ye  may  obtain,  to  send  them  as  prisoners  to  our  aforesaid  court, 
that  they  may  be  dealt  with  according  to  their  deserts. 

"We  hereby  also  give  authority  and  special  command  to 
you  and  all  our  subjects,  in  whatever  jurisdiction  it  may  be 
found  possible  to  apprehend  him,  to  be  guided  by  the  instruc- 
tions above  given ;  we  bid  and  command  every  person  as  re- 
gards the  above  said  capture  [of  Menno]  to  put  forth  their 
united  efforts  and  render  all  help  and  assistance  that  may  be 
asked  of  them  toward  that  end.  In  doing  this  they  will  incur 
our  pleasure. 

"Given  in  our  city  of  Leeuw^arden  under  our  secret  seal, 
published  as  a  placard,  on  the  seventh  day  of  December  of  the 
year  1542. 

"By  the  Emperor  to  his  Majesty's  Stadtholder,  President 
and  Counsellors  in  Friesland. 

(Signed)   Boeymer. 

"Received  on  December  thirteenth  and  published  on  the 
fourteenth  day  of  the  same  month." 

In  the  perusal  of  this  important  decree,  it  will  be  noticed 
that  Menno  Simons  is  not  accused  of  crime  except  heresy, 
"Anabaptism."  In  the  eyes  of  the  Catholic  Emperor  this  was 
the  greatest  of  crimes.  Grace  and  pardon  is  promised  to  x\na- 
baptists  who  recant  and  come  back  into  the  national  church  and 
to  those  who  are  guilty  "of  lesser  crimes,"  if  they  deliver  up 
Menno  Simons  to  the  authorities.  The  expression,  "lesser 
crimes,"  has  reference  to  any  crime  in  the  catalogue,  since 
"Anabaptism"  was  considered  a  greater  "vice"  than  anything 
else.  Hence  Menno  says  correctly  that  the  worst  criminals 
were  offered  pardon  if  they  would  deliver  him  up  to  the  magis- 
trates.*' The  edict  also  shows  that  all  those  of  like  faith  with 
Menno  Simons  were  "sought  unto  death."  And  not  only  those 
who  rendered  him  any  service  whatever  or  talked  with  him, 
but  also   those   in   whose   possession   any   of   his   writings   were 


"224.    11:11.     Compare    Van   Braght,   pp.   438,   449.     The   expression 
"the  crime  of  Anabaptism"  occurs  in  various  edicts. 


58  Menno  Simons 

found/  were  threatened  with  the  severest  penalties  ''in  life  and 
property."  That  he  preached  at  night,  as  said  in  the  edict, 
Menno  did  not  deny,  but  in  his  defence  against  Gellius  Faber 
he  points  out  that,  notwithstanding  the  persecution,  he  preadied 
more  in  day-time  than  at  night. 

There  is  unmistakable  evidence  of  Menno  Simons'  labors 
in  that  period  in  West  Friesland.  Nevertheless,  it  is  probable 
that  in  the  first  years  after  his  ordination  the  principal  field  for 
his  ministerial  labors  was  the  province  of  Groningen,  including 
the  city  of  the  same  name,  located  between  West  and  East 
Friesland.  In  Groningen  he  baptized,  in  1539,  Quirinus  Peters, 
who  later  went  to  Amsterdam,  and,  with  five  others,  was 
burned  at  the  stake,  April  16,  1545.®  Of  those  who  were  bap- 
tized by  Menno  in  this  province  —  their  number  was  presum- 
ably large  —  this  martyr  is  the  only  one  whose  name  has  come 
down  to  us. 

In  1541  Menno  Simons  went  to  Amsterdam.  Shortly  be- 
fore he  left  the  eastern  parts  of  the  Netherlands,  he  wrote  a 
tract,  A  Lofing  Admonition  in  which  after  many  noteworttiy 
exhortations  he  says : 

"And  above  all  pray  for  your  poor  and  willing  minister 
who  is  sought  with  great  diligence  to  be  delivered  up  to  death, 
that  God,  the  gracious  Father,  may  strengthen  him  with  His  holy 
Spirit  and  save  him  from  the  hands  of  those  who  so  unjustly 
seek  his  life,  if  it  be  His  Fatherly  will;  and  if  it  be  not  His 
will,  that  He  may  then  grant  him  in  all  tribulation,  torture,  suf- 
fering, persecution  and  death  such  heart,  mind,  wisdom  and 
strength,"  etc' 

From  1541  to  1543  Menno  Simons  stayed  mostly  in  Am- 
sterdam and  North  Holland.  The  names  of  two  brethren  are 
known    whom    he    baptized    at    Amsterdam,    namely    the    aged 

'  To  have  a  book  of  Menno  Simons  was  made  a  crime.  This  ctc- 
plains  why  in  one  of  the  earliest  books  of  Menno,  a  copy  of  the  Faundm- 
tioH  of  1539  now  ih  the  Mennonite  Library  at  Amsterdam,  the  name  of 
the  autlior  is  erased  and  "Dirk  Jans"  written  in  its  place.  It  is  not 
known  who  was  the  owner  of  this  book. 

»  Van  Braght,  p.  457. 

»  637;  11:448. 


The  "Foundation"  50 

Lukas  Lamberts  and  the  book-seller  Jan  Claeszoon  (Claa«sen). 
Both  suffered  martyrdom  on  Jan.  19,  1544.^°  Claeszoon  was  a 
minister  of  the  Gospel  and  made  it  his  business  to  circulate 
Menno's  writings.  The  meetings  of  the  congregation  in  Ar»- 
stcrdam  were  held  in  his  house.  The  martyr  Claes  Gerbrands 
who  was  burned  at  the  stake  at  Wormer,  Ai^.  6,  1552/^  testi- 
fied that  he  heard  Menno  Simons  preach  in  Amster«dam  (prob- 
ably previous  to  1543). 

In  the  period  of  Menno  Simons'  labors  in  the  Netherlands 
he  wrote  a  number  of  books.  The  Foundation  of  the  Chris- 
tian Doctrine  is  among  them  the  most  important.  It  was  print- 
ed in  1539  or  1540,  the  title  page  beariug  the  first  and  the  last 
page  the  second  date.  Only  two  copies  of  this  edition  are  ex- 
tant. This  book  was  revised  and  partly  rewritten  by  Menno 
Simons  and  published  about  1554  under  the  title  A  Foundation 
and  Plain  Instruction  of  the  Saving  Doctrine  of  Jesus  Christ. 
The  revision  has  been  often  printed  in  Dutch,  German  and 
English,  four  German  editions  and  one  English  having  been 
published  in  Pennsylvania.  The  original  edition  of  1539  was 
reprinted  unchanged  in  1616.  At  least  three  copies  of  this 
reprint  are  in  American  libraries. ^- 

In  the  preface  Menno  says  that  he  has  set  forth  the  faitli 
and  principles  of  the  brotherhood.  "We  ask  the  God-fearing 
governments  and  all  men  to  read  and  consider  the  exposition  of 
our  faith,  that  they  at  last  may  know  for  what  teachings  we 
stand  and  why  we  daily  suffer  persecution,  are  banished. ''plun- 
dered, abused  and  killed  as  innocent  sheep  for  the  slaughter.  

In  all  humility  we  desire  most  earnestly  that  ve  may  thoroughly 
mvestigate  and  learn  the  summary  of  our  cause  amd  doctrine. 
We  pray  you  not  to  esteem  us  worse  than  thieves  and  murder- 
ers whose  case  ye  diligently  examine  before  ye  execute  or 
banish  them.  That  for  which  we  are  made  to  suffer  is  not  a 
small  matter;  it  does  not  concern  earthlv  possessions,  not  name 
©r  reputation,  nothing  merely  temporal  and  earthly,  but  it  con- 

"  D.  B.,   1864,  p.   W^\    Van  Bnu/ht,  p.  451. 

"   Van  Braght.  p.  515. 

'2  In  tlie  library  of  Hon.  Samuel  W.  Pennypacker,  Schwenksville. 
Pa.,  of  Rochester  Theological  Seminary,  Rochester.  N.  Y..  and  Union 
Theological   Seminary,   New  York. 


60  Menno  Simons 

cerns  God  and  His  word,  eternal  life  or  eternal  death.  There- 
fore in  considering  these  matters,  do  not  look  upon  long  usages 
and  customs  of  the  fathers,  not  upon  the  wise  and  learned  of 
this  world ;  the  matter  is  deeply  hidden  from  their  eyes.  —  No 
one  may  discern  it  except  he  who  desires  to  live  according  to 
the  will  of  God  (John  7:17).  —  Look,  we  pray  you,  only  upon 
God's  word  and  doctrines,  upon  the  example  and  practice  of  the 
prophets,  Christ  and  the  apostles ;  let  them  be  your  rule  of  con- 
duct and  book  of  counsel  in  these  matters  and  you  shall  forth- 
with begin  to  see  whether  we  are  without  or  within  the  truth."^' 

In  the  chapter  "On  True  Penitence"  Menno  says : 
"In  short,  this  is  the  principal  part  of  our  doctrine,  namely 
to  'abstain  from  fleshly  lusts  which  war  against  the  soul'  (I 
Pet.  2:11),  to  'crucify  the  flesh  with  the  affections  and  lusts' 
(Gal.  5:24),  to  'be  not  conformed  to  this  world'  (Rom.  12:2), 
to  'cast  off  the  works  of  darkness'  and  'put  on  the  armour  of 
light'  (Rom.  13:12),  to  'love  not  the  world  neither  the  things 
that  are  in  the  world'  (I  John  2:15),  to  'put  oflf  the  old  man' 
and  'put  on  the  new  man  which  after  God  is  created  in  right- 
eousness and  true  holiness'  (Eph.  4:22-24),  namely  faith,  love, 
hope,  righteousness,  peace,  joy  in  the  Holy  Ghost,  readiness  to 
bear  the  cross,  generosity,  mercy,  chastity,  sobriety,  an  earnest 
hatred  and  reproving  of  sin  and  a  true  favor  and  love  to  God 
and  His  blessed  word."^^ 

"O  dear  honorable  lords"  says  Menno  in  the  conclusion  to 
this  book,  "grant  to  your  humble  servants  that  we  may  teach 
and  live  according  to  the  will  and  according  to  the  Gospel  of 
Jesus  Christ,  as  His  holy,  blessed  word  has  taught  and  com- 
manded us.  —  There  is  verily  no  other  instruction  to  eternal  life 
than  God's  word  alone. "^^ 

Another  important  book  of  this  period  is  Christian  Bap- 
tism, 1539.'"  The  book  Of  the  True  Christian  Faith  and  its 
Fozi'cr  a])peared  probably  in  1541.  It  was  never  reprinted  in 
its  original  form  but  was  revised  and  partly  rewritten  and  pub- 
lished  in    1556  with   some   changes   in   the   title.     The   original 


'3  Dat  fiDidamott  dcs  Christelykcn  leers,  fol.  A3a  seq. 

1*  The  same.  B4a. 

15  Ihe  same.  56*. 

1"  Of  the  original  i)rii)t  two  copies  are  known  (in  tlie  libraries  of 
the  university  of  Kiel  and  of  Juniata  College).  A  third  copy  which  was 
used  by  Elder  John  Holdeman,  Jasper,  Mo.,  has  not  yet  been  found. 


His  Important  Services  61 

print  was  supposed  to  be  lost,  but  a  defective  copy  was  found  a 
few  years  ago  at  Kiel;  only  one  complete  copy  is  known  and 
this  IS  in  America.^^  All  later  prints  follow  the  revision  of 
15:)6  which  differs  largely  from  the  first  edition.  The  purpose 
of  this  book  is,  so  Menno  informs  us  in  the  preface,  to  point 
out  that  the  body  whom  he  represented  were  "not  legalists  and 
do  not  put  undue  emphasis  on  works,  neither  refuse  to  give  that 
which  is  most  important,  its  rightful  place,"  as  they  were 
"slandered  of  all  the  world"  and  especially  of  "the  learned."i« 
The  fact  that  the  accusation  of  legalism  against  Menno  and  his 
friends  has  only  recently  been  re-asserted^»  is  evidence  of  the 
importance  of  this  book.  Extensive  quotations  on  the  point  in 
question  will  be  given  elsewhere. 

Menno    Simons'    most  notable    co-laborers    in    the    earlier 
years    of    his    ministry    were    Obbe    and    Dirk    Philips.      Obbe 
Philips'   eventual   withdrawal    from    the   Brethren    (probably   in 
1541)    has    already    been    mentioned.      When    he    forsook    the 
brotherhood,   Menno  Simons,  it  has  been  supposed,   decided  to 
become  his  successor  as  the  leader  of  the  Brethren  and  thus  the 
further  existence  of  the  Brotherhood  was  assured.^"     While  it 
•can  not  for  a  moment  be  questioned  that  Menno  Simons  ren- 
dered the  Brotherhood  in  the  Netherlands  and  North  Germany 
-services  whose  importance  can  be  scarcely   overvalued,  the  as- 
sumption that  without  his  labors  the  denomination  would  have 
perished  has  all  probability  against  itself.     Menno  Simons  was 
by   no   means    the   only   leader   of   the    Brethren    in   this   trying 

'^  In  the  library  of  Juniata  College,  Huntingdon,  Pennsylvania  It 
IS  bound  together  with  two  other  original  prints  of  Menno,  namely  the 
Christian  Baptism  and  The  Reasons  why  Menno  Simons  Continues  to 
M  rite  An  identical  volume,  containing  these  three  books  (one  incom- 
plete) IS  at  Kiel.  The  two  books  here  named  were  later  reprinted  in 
■their  original  form. 

'^'^  Uan  dat  rcchtc  Christen   Ghelooue  ende  zijn   cracht,   fol.   B7b. 

1"  E.  g.  by  W.  J.  Kiihler,  llet  Socianisnie  in  Nederlan'd,  p  43-  Men- 
no  and  h>s^  followers  "found  themselves  altogether  upon  the  standpoint 
■ot  the  law.       (Compare  also  p.  44  of  the  same  book). 

2"  Vos,  McHiw  Simons,  p.  35. 


62  Menno  Simons 

period.  Dirk  Philips,  the  noted  co-laborer  with  both  his  brother 
Obbe  and  with  Menno,  was  a  man  of  strong  convictions;  as  a 
positive  character  he  was  second  to  neither.  Clearly  Obbe 
Riilipg  lost  his  former  influence  before  he  drew  back  and  re- 
nounced the  Brotherhood.  This  is  evident  from  the  noteworthy 
fact  that  the  number  of  his  followers  was  very  small  when  he 
severed  his  connection  with  the  Brethren.  Menno  Simons  in- 
forms us  in  1554  that  not  ten  persons  could  be  found  who  were 
of  one  mind  with  him. 


VI 

THE  DIFFICULTIES  UNDER  WHICH  MENNO 
SIMONS   LABORED 

His    Own    Testimony 

"Yes,  dear  reader,  the  true  Christian  faith,  as  the  Scrip- 
ture requires,  is  so  Hving,  active  and  powerful  with  all  those 
who  through  the  grace  of  the  Lord  have  rightly  received  it, 
that  they,  for  the  word  and  testimony  of  the  Lord,  do  not 
hesitate  to  forsake  father  and  mother,  wife  and  children,  money 
and  possessions,  to  suffer  all  scorn  and  disgrace,  hardships  and 
dangers,  and  finally  to  have  their  poor  weak  bodies  which  are 
so  fearful  of  suffering,  burned  at  the  stake,  as  may  be  frequent- 
ly seen  and  observed  in  the  instances  of  so  very  many  people 
and  faithful  witnesses  of  Jesus,  especially  in  these  our  Nether- 
lands. 

"Alas !  how  many  did  I  formerly  know,  and  know  the 
greater  part  of  them  now,  both  men  and  women,  servants  and 
maids  (would  to  God  that  they  be  increased,  to  His  praise  and 
to  the  salvation  of  all  the  world,  to  many  hundred  thousand) 
who  from  the  inmost  of  their  souls  seek  Christ  and  His  word 
and  lead  a  pious,  unblamable  life  (yet  ever  in  weakness)  before 
God  and  all  men ;  they  are  sincere  and  sound  in  doctrine,  un- 
blamable, I  say,  in  their  life,  full  of  the  fear  and  love  of  God, 
helpful  to  everyone,  merciful,  compassionate,  humble,  sober, 
chaste,  not  refractory  or  seditious,  but  quiet  and  peaceable, 
obedient  to  the  government  in  all  things  that  are  not  contrary 
to  God ;  and  yet,  they  have  for  a  number  of  years  seldom 
slept  on  their  own  beds  and  do  not  now.     For  they  are  hated  of 


64  Menno  Simons 

the  world  in  such  a  measure  that  they  are  persecuted  without 
mercy,  betrayed,  apprehended,  exiled  and  robbed  of  their  prop- 
erty and  Hfe,  hke  highway  men,  thieves  and  murderers.  And 
this  for  no  other  reason  than  only  that  they  out  of  true  fear  of 
God,  do  not  dare  to  have  a  part  in  the  abominable  carnal  life 
nor  the  cursed  shameful  idolatry  of  this  blind  world."  (115b; 
1:158). 

"The  said  doctrine  of  the  holy  divine  Word  we  have  had 
in  the  German  countries  for  many  years,  and  have  it  daily  more 
and  more  in  such  power  and  clearness  that  it  is  palpable  and 
evident  that  it  is  the  finger  and  the  work  of  God.  For  the 
haughty  become  humble,  the  avaricious  liberal,  the  drunkards 
sober,  the  unchaste  pure,  etc.  For  the  word  of  God  is  accepted 
of  them  with  such  assurance  that  they  do  not  hesitate  to  for- 
sake father  and  mother,  husband,  wife  and  children,  their  pos- 
sessions and  life  on  account  of  it,  and  willingly  sufifer  death. 
For  many  are  burned  at  the  stake,  many  drowned,  many  exe- 
cuted with  the  sword,  many  imprisoned,  exiled  and  their  prop- 
erty confiscated.  Nevertheless  all  avails  nothing  with  the  ob- 
durate persecutors.  If  it  is  only  said,  when  a  poor  innocent  one 
of  the  sheepfold  of  the  Lord  has  been  slaughtered,  'He  is  an 
Anabaptist,'  it  is  believed  sufficient.  They  do  not  inquire 
what  proof  and  Scriptural  grounds  he  had,  of  what  nature  his 
conduct  and  life  was,  whether  he  injured  any  one  or  not. 
Neither  do  they  reflect  or  consider  that  it  must  be  a  special 
work  and  power  ....  to  cause  a  man  to  suffer  unspeakable 
infamy  and  shame,  great  persecution  and  misery  and  often 
death,  as  you  may  see. 

"If  a  thief  is  led  to  the  gallows,  a  murderer  is  broken  upon 
the  wheel,  or  another  malefactor  punished  by  an  uncommonly 
painful  manner  of  death,  everyone  inquires  what  he  has  done. 
The  sentence  is  not  pronounced  as  long  as  the  judges  do  not 
fully  understand  the  facts  and  know  the  truth  concerning  his 
evil  deeds.  But  whenever  an  innocent  contrite  Christian  whom 
the  gracious  Lord  has  rescued  from  the  evil,  wicked  ways  of 
sin    and    brought   U])on    the   way   of   peace,    is   accused    by   the 


The  Persecution  65 

priests  and  preachers  and  brought  before  their  court,  they  do 
not  consider  him  worthy  to  really  investigate  what  reasons  and 
Scripture  move  him  that  he  will  no  longer  listen  to  the  priests 
and  preachers  ....  they  do  not  desire  to  know  why  he  has 
mended  his  life  and  received  the  baptism  of  Christ,  or  what 
may  be  his  motive  that  he  is  willing  to  suffer  and  die  for  his 
faith.  They  only  ask  whether  he  is  baptized.  If  the  answer  is 
in  the  affirmative  the  sentence  is  fixed  and  he  must  die."  (108b; 
1 :  149b) 

"However  lamentably  we  may  here  be  persecuted,  op- 
pressed, smitten,  robbed,  burned  at  the  stake,  drowned  in  the 
water  by  the  hellish  Pharaoh  and  his  cruel,  unmerciful  ser- 
vants, yet  soon  shall  come  the  day  of  our  refreshing  and  all  the 
tears  shall  be  wiped  from  our  eyes  and  we  shall  be  arrayed  in 
the  white  silken  robes  of  righteousness,  follow  the  Lamb,  and 
with  Abraham,  Isaac  and  Jacob  sit  down  in  the  kingdom  of 
God  and  possess  the  precious,  pleasant  land  of  eternal,  im- 
perishable joy.  Praise  God  and  lift  up  your  heads,  ye  who 
suffer  for  Jesus'  sake ;  the  time  is  near  when  ye  shall  hear, 
'Come  ye  blessed'  and  ye  shall  rejoice  with  Him  for  evennore." 
(87b;    I; 122b) 

"We  poor,  homeless  people,  deprived  of  all  human  assist- 
ance and  consolation,  who  like  innocent  shepherdless  sheep  have 
become  a  prey  to  the  roaring  lions  of  the  forest  and  the  de- 
vouring beasts  of  the  field,  a  spectacle  and  reproach  to  the 
whole  world,  who  have  to  suffer  daily  the  tyrannical  sword  of 
the  lords  and  princes,  hear  and  endure  the  inhuman  revilings 
and  abuses  of  the  learned  and  the  terrible  lying  and  scoffing  of 
the  common  people,  we  humbly  beg  and  entreat  the  Imperial 
Majesty,  kings,  lords,  princes,  authorities,  and  officers,  everyone 
in  his  calling,  dignity  and  honor,  all  our  beloved  gracious  rulers, 
we  beg  you  through  the  deep  and  bloody  wounds  of  our  Lord 
Jesus  Christ,  that  you  but  once  lay  aside  all  displeasure  and 
evil  opinion  concerning  us,  and  with  sincere  pity  take  to  heart 
the  inhuman  severe  oppression,  homelessness,  need,  cross,  and 
martyrdom  of  your  distressed  and  innocent  servants.     For  the 


66  Menno  Simons 

great  Lord  before  whom  we  stand,  who  is  the  searcher  of  all 
hearts  and  before  whose  eyes  all  things  are  open  and  revealed, 
knows  that  we  seek  nothing  else  upon  this  earth  than  that  we 
with  a  good  conscience  may  order  our  lives  in  accordance  with 
His  holy  commandments,  ordinances,  word  and  will. 

"We  ask  you  to  show  somewhat  of  natural  probity  and 
human  charity  towards  your  subjects,  and  consider  in  your 
hearts  that  we  homeless,  forsaken  people  in  our  body  are  neith- 
er wood  nor  stone,  but  we  are  with  you  descended  from  one 
father,  Adam,  and  born  of  one  mother,  Eve.  —  Examine,  I  say, 
our  doctrine  and  teaching  and  you  will,  through  God's  grace 
find  that  they  are  the  pure,  unadulterated  doctrines  of  Christ, 
the  holy  word,  the  word  of  eternal  peace. 

"O  ye  beloved  sirs,  put  your  sword  into  the  sheath  .... 
It  is  indeed  a  terrible  abomination  and  a  mad  wickedness  thus 
miserably  to  murder,  destroy  and  kill  those  who  with  so  zealous 
hearts  fear  the  Lord  and  seek  eternal  life  and  who  would  injure 
no  one  in  any  way  whatever.  The  death  of  His  saints,  says 
David,  is  precious  in  the  sight  of  the  Lord.  It  is  Jesus  of 
Nazareth  whom  you  persecute,  and  not  us  (Acts  9:5).  There- 
fore awake,  forbear,  fear  God  and  God's  word ;  for  you  and 
we  shall  all  be  called  to  appear  before  one  Judge. 

"We  do  not  ask  for  favors  as  the  evil-doers  of  this  world 
do ;  for  in  this  our  doctrine,  faith  and  practice  we  have  not 
sinned,  although  we  are  called  upon  to  sufifer  so  much.  But  we 
resist  only  the  doctrine,  ordinances  and  life  of  Antichrist,  and 
this  with  the  v/cjrd  of  the  Lord,  as  contained  in  the  Scriptures. 
We  resist  neither  the  emperor,  nor  king,  nor  any  authority  in 
the  things  to  which  they  are  called  of  God,  but  we  are  ready 
to  all  obedience,  even  to  death,  in  all  that  is  not  against  God 
and  God's  word,  and  wc  know  witiiout  any  doubt  what  the 
Scriptures  enjoin  upon  us  in  regard  to  obedience  to  magistrates. 
But  we  ask  for  mercy  sufficient  that  under  your  gracious  pro- 
lection  we  may  in  liberty  of  our  conscience  live,  teach,  labor, 
and  serve  the  Lord."    (10;    1:22). 

"We  are  poor  jiilgrims  and  strangers,  miserable  according 
to  the  flesh,  who  not  on  account  of  any  crime  but  for  the  testi- 


God's  Word  Forbidden  67 

mony  of  Jesus  and  for  conscience'  sake  must  flee  with  our  wives 
and  children  before  the  tyrannical,  bloody  sword,  to  save  our 
lives,  and  thus  in  foreign  countries,  in  anxiety  and  tribulation, 
hearing  many  scornful  and  abusive  words,  earn  our  bread." 
(510;   11:315) 

"Yea,  it  has  come  to  this  (may  God  make  it  better)  that 
where  four  or  five,  ten  or  twenty,  have  met  in  the  name  of  the 
Lord,  to  speak  of  the  word  of  the  Lx)rd  and  to  do  His  -vtork,  in 
whose  midst  Christ  is,  who  fear  God  with  all  their  heart  and 
lead  a  pious,  unblamable  life  before  all  the  world,  that  if  they 
are  caught  at  a  meeting  or  if  accusation  is  brought  against 
them,  they  must  be  delivered  up  to  be  burned  at  the  stake,  or 
drowned  in  the  water.  But  those  who  meet  in  the  name  of 
Belial  ....  in  public  houses  of  ill  fame,  play-houses,  fencing- 
schools  and  the  accursed  drunken  taverns,  who  live  in  open  dis- 
grace and  act  wickedly  against  God's  word,  such  live  in  all 
freedom  and  peace.  — 

"T  do  not  esteem  my  life  to  be  better  than  the  beloved  men 
of  God  did  their  lives.  I  can  be  deprived  of  nothing  except 
this  perishable  mortal  flesh  which  at  some  time  m,ust  die  and 
return  to  dust  (even  if  I  should  live  to  the  age  of  Methuselah). 
A  hair  shall  not  fall  from  my  head  without  the  will  of  my 
heavenly  Father.  If  I  lose  my  life  for  the  sake  of  Christ  and 
His  testimony,  and  on  account  of  my  sincere  love  to  my  neigh- 
bor (in  whose  salvation  I  am  interested)  I  know  of  a  certainty 
that  I  shall  save  it  to  life  eternal.  Therefore  I  can  not  keep 
the  truth  to  myself,  but  I  must  testify  to  it  and  set  it  forth 
without  hypocrisy  in  the  true  fear  of  God,  to  my  beloved  lords." 
(53a;  1 :78b). 

"We  seek  not  your  destruction,  but  your  amendment ;  not 
your  condemnation  but  your  eternal  salvation ;  we  seek  not 
your  lives,  but  your  spirit  and  soul;  on  account  of  which  I 
have  these  seven  years  been  made  to  suffer  and  do  yet  suflfer 
great  slander  and  scorn,  anxiety,  hardship,  persecution  and  very 
great  danger  of  imprisonment.  —  Up  to  this  hour  I  could  in  all 
these  countries  round  about   (where,  alas,  they  have  for  a  long 


68  Menno  Simons 

time  had  vain  boasting  of  the  divine  word,  far  more  than  fear 
of  God)  not  obtain  a  little  hut  nor  a  cabin  of  clay  or  straw 
where  my  poor  wife  with  our  little  children  might  safely  so- 
journ for  a  half  a  year  or  a  year.  O  cruel,  unmerciful  Chris- 
tians!" (521;    II  :327b). 

"We  seek  upon  earth  nothing  but  that  we  humbly  and 
faithfully  in  our  great  weakness  may  obediently  follow  the 
express  and  clear  word,  Spirit,  example,  command,  prohibition, 
usage  and  ordinance  of  the  Lord  according  to  which  everything 
must  be  ordered  in  the  kingdom  and  church  of  Christ,  as  is 
testified  and  shown  on  every  hand  by  our  tribulation,  oppres- 
sion, homelessness,  anxiety,  loss  of  property  and  life.  There- 
fore it  is  before  God  and  man  un-Christian,  nay  manifestly 
tyrannical  and  unjust,  to  impose  on  us  the  penalty  and  punish- 
ment which  was  laid  on  the  Circumcelliones,  alone  for  the  sake 
of  baptism  which  we  have  so  strongly  defended  with  the  word 
of  God  and  the  teaching  and  usage  of  the  apostles  against  all 
human  philosophy  and  inventions. 

"In  the  first  place  we  would  therefore  humbly  beseech 
your  Excellencies  to  consider  for  Christ's  sake  in  pity  and 
paternal  solicitude  how  lamentably  we,  your  suffering  subjects, 
who  however  were  created  with  you  by  one  Go cl,  and  purchased 
with  the  same  treasure,  and  who  will  at  last  appear  with  you 
before  the  same  Judge,  are  without  cause  belied,  derided  and 
slandered  by  the  whole  world  and  especially  by  the  theologians, 
and  how  in  some  places  they  are  without  compassion  and  mercy 
put  to  death  and  left  for  the  birds  of  the  air  to  devour  as  the 
worst  people  upon  the  earth ;  how  they,  as  our  predecessor, 
Christ,  are  with  the  criminals  put  to  the  stake  and  to  the  wheel. 
in  consequence  of  which  some  of  us,  with  our  wives  and  little 
children,  have  been  robbed  of  our  possessions,  inheritance  and 
property  acquired  by  hard  work,  and  must  roam  in  foreign 
countries  unclothed  and  destitute,  and  this  for  no  other  reason, 
the  Lord  knows,  than  that  we  do  not  approve  of  the  inordinate 
life  of  this  world  and  do  not  make  common  cause  with  the 
preachers  who  by  their  doctrine,  sacraments  and  life  contradict 
the  word  of  the  Lord;    for  no  other  reason  than  that  we  rightly 


Suffering  for  the  Faith  69 

-use  the  Lord's  baptism  and  supper,  shun  according  to  the 
Scriptures  all  idolatry,  self-righteousness,  and  abuses;  and  that 
we  in  our  great  weakness  are  minded  to  fear  the  Lord  and 
follow  righteousness. 

"Inasmuch  as  it  is  found  in  fact  and  in  truth  that  our 
faithful  brethren  and  sisters  in  Christ  Jesus,  the  beloved  com- 
panions in  the  tribulation  and  in  the  kingdom  and  patience  of 
Jesus  Christ  (Rev.  1:9),  so  sincerely  fear  and  love  the  Lord, 
their  God,  that  rather  than  knowingly  and  wilfully  speak  a 
false  word  [denying  that  they  were  baptized]  or  to  act  hypo- 
critically contrary  to  God's  word  [keeping  themselves  against 
their  convictions  outwardly  in  the  state  church  in  order  to  shun 
persecution]  ;  they  would  give  their  good  name,  reputation,  as 
well  as  their  money,  goods,  bodies,  and  everything  of  which 
human  nature  may  be  desirous,  as  a  prey  to  the  blood-thirsty; 
therefore  we  would  leave  it  to  the  judgment  of  your  Excellen- 
cies and  Honors,  whether  they  are  such  pernicious,  evil  people 
as,  alas,  they  are  called  by  many,  and  generally  adjudged. 

"They  seek  nothing  on  this  earth  but  that  they,  as  much 
as  lieth  in  them,  serve  the  whole  world  unto  righteousness  and 
that  they  through  the  grace,  Spirit,  power  and  word  of  the 
Lord  may  save  many  from  eternal  destruction  and  win  them 
unto  Christ ;  that  they  may  thus,  with  the  gracious  help  of  God, 
improve  the  short  time  of  their  earthly  existence  in  the  service 
of  their  neighbor,  to  the  praise  of  God  in  Christ  Jesus,  and  be 
eternally  saved.  If  this  is  to  be  called  heresy  and  devilish 
deceit,  as  the  preachers  cry,  then  the  Son  of  God,  Christ  Jesus 
together  with  all  the  prophets,  apostles  and  high  witnesses  of 
God  would  clearly  be  heretics ;  and  then  all  the  Scriptures, 
which  teach  nothing  but  amendment  of  life  and  everywhere 
point  us  to  Christ,  must  be  nothing  than  seducement  and  deceit; 
this  is  incontrovertible.  For  they  conform  themselves  in  all  that 
they  do,  as  much  as  lieth  in  them,  to  the  word,  spirit,  life,  com- 
mands, prohibitions,  ordinances  and  usages  of  the  Lord,  as  their 
open  actions  indicate  and  testify  before  all  the  world. 

"O  beloved  lords,  we  beseech  you,  not  to  despise  our  reas- 
onable and  Christian  petition,  but  to  consider  it  in  love.  —  It 


70  Menno  Simons 

is  to  us  no  joking  matter  or  quibble,  but  we  mean  from  our 
whole  heart  what  we  say,  as  our  sore  persecutions  indicate  and 
testify."  (327;   11:109) 

Against  the  accusations,  "that  we  are  rebellious  and  would 
take  cities  and  countries  by  force  of  arms,  if  we  had  the  pow- 
er," Menno  says:  "I,  a  poor,  homeless  man  (dear  reader,  think 
not  that  I  say  this  from  motives  of  vain  honor)  have  for  about 
seventeen  years  in  my  weakness  feared  the  Lord  and  served  my 
neighbor  in  much  misery,  anxiety,  tribulation  and  grief.  I  have 
without  complaint  born  the  reproach  and  cross  of  the  Lord  and 
I  trust  by  His  grace  I  will  continue  to  bear  it  to  the  end,  and 
to  testify  by  tongue  and  writing,  life  and  death  with  a  good 
conscience  to  His  holy,  beloved  word,  will  and  ordinance,  as 
much  as  is  in  me  —  and  should  I  then  yet  at  heart  be  a  dis- 
turbing, rebellious,  vengeful  and  bloody  murderer?  May  the 
Most  High  save  His  poor  servant  from  that! 

"Again  in  Brabant,  Flanders,  Friesland  and  Gelders  the 
God-fearing,  pious  people  are  daily  innocently  led  to  the  slaugh- 
ter and  inhumanly  martyrized  with  great,  grievous  tyranny. 
Their  hearts  are  full  of  spirit  and  strength  ;  their  mouths  flow 
as  the  rivulets ;  their  fruits  scent  like  the  sacred  spices ;  their 
doctrine  is  well  founded  and  their  life  unblamable.  Neither 
emperor  or  king,  fire  nor  sword,  life  nor  death  may  frighten 
them  or  separate  them  from  the  word  of  the  Lord.  (Marginal 
note :  A  true,  consecrated  Christian  is  an  unconquerable  knight ; 
yea  he  is  stronger  than  emperor  or  king).  And  should  their 
hearts  yet  be  entangled  with  bitterness,  rebellion,  vengeance, 
robbery,  hatred  and  blood-shed?  Then  indeed  there  would  be 
much  vain  suffering."  (503;    11:307  seq.) 

"No  lie  is  so  disgraceful  and  gross,  that  they  dare  not 
bring  against  those  who  fear  God.  —  And  these  unchristian, 
terrible  lies  are  not  enough  for  the  world,  but  they  who  know 
Christ  and  would  willingly  live  after  His  word  must  endure 
harder  things;  they  must  bear  severer  persecution,  as  we 
witness  with  our  own  eyes.  For  how  many  pious  children  of 
God  have  they  for  the  testimony  of  God  and  their  conscience' 
sake  within  a   few  years  deprived  of  their  homes  and  posses- 


Manner  of  Persecution  71 

sions,  have  confiscated  their  needed  property,  and  committed  it 
to  the  bottomless  money  chests  of  the  Emperor;  how  many 
have  they  betrayed,  driven  out  of  cities  and  countries  and  put 
them  to  the  stocks  and  torture,  turning  the  poor  orphans  naked 
into  the  streets.  Some  they  have  hanged,  some  they  have  tor- 
tured v^ith  inhuman  tyranny  and  afterwards  choked  them  with 
cords  on  the  stake.  Some  they  roasted  and  burned  alive.  — 
Some  they  have  killed  with  the  sword  and  given  them  to  the 
fowls  of  the  air  to  devour.  Some  they  have  cast  to  the  fishes ; 
some  had  their  houses  destroyed ;  some  have  been  cast  into 
slimy  bogs.  Some  had  their  feet  cut  oflf,  one  of  whom  I  have 
seen  and  conversed  with.  Others  wander  about  here  and  there, 
in  want,  homelessness  and  affliction  in  mountains  and  deserts, 
in  holes  and  caves  of  the  earth,  as  Paul  says.  They  must  flee 
with  their  wives  and  little  children  from  one  country  to  another, 
from  one  city  to  another.  They  are  hated,  abused,  slandered 
and  belied  by  all  men.  By  the  theologians  and  magistrates  they 
are  denounced.  They  are  deprived  of  their  food,  are  driven 
forth  in  the  cold  winter  and  pointed  at  with  the  finger  of  scorn ; 
yea  whoever  can  assist  in  the  persecution  of  the  poor  oppressed 
Christians,  thinks  he  has  done  God  service,  as  Christ  says, 
John  16:2."  (147a;    I:  196a) 

Under  the  marginal  title  "Judging  the  Christians'  cause 
according  to  the  flesh,  it  seems  to  be  a  great  seduction,"  Menno 
says:  "Again  our  persecutors  advance  an  excuse,  saying  it  is 
right  that  we  should  be  persecuted,  for  we  deplorably  mislead 
many  persons  and  bring  them  to  destruction  To  this  we  reply : 
If  this  cause  is  considered  and  judged  according  to  the  flesh, 
it  seems  indeed  that  many  men  are  miserably  deceived  by  us. 
For  all  those  who  desire  to  follow  obediently  and  sincerely  our 
doctrine,  life  and  confession,  must  be  ready  to  forsake  all  that 
they  have  received  of  God ;  their  good  name,  reputation,  land, 
house,  gold,  silver,  father,  mother,  sister,  brother,  man,  wife, 
son,  daughter,  yea  life  itself.  —  Gallows,  wheel,  offensive  pools, 
the  stake  and  the  sword,  as  also  hunger,  thirst,  want,  affliction, 
distress,  anxiety,  nakedness,  sorrow,  buffeting,  bonds  and  im- 
prisonment must  be  their  portion  and  lot  here  upon  earth.     No 


72  Menno  Simons 

man  may  without  the  risk  of  liis  property  and  life  befriend 
them  or  administer  unto  them.  The  father  may  not  receive  and 
assist  his  son,  nor  the  son  his  father.  In  short,  they  are  looked 
upon  by  the  world  as  unworthy  of  heaven  as  well  as  of  the 
earth.  Moreover  they  shun  all  pomp  and  vanity,  all  intemper- 
ance in  food  and  drink,  and  the  carnal  life  in  which  the  whole 
world  delights.  —  Those  who  are  taught  of  God,  who  have 
risen  with  Christ  from  the  old  life  of  sin  to  a  new  life,  who 
have  become  partakers  of  the  holy  Ghost,  who  are  spiritually 
minded,  and  consider  and  judge  all  things  according  to  the 
Spirit,  those  do  not  consider  it  a  deception  awd  seduction,  but 
love  it  above  all  gold  and  silver  —  nay  above  all  that  may  be 
named  under  heaven."  (146;    1:195  seq.) 

"He  who  has  purchased  me  with  the  blood  of  His  love  and 
has  called  me  unworthily  to  His  service,  knows  me  and  knows 
that  I  seek  neither  earthly  possessions  nor  a  life  of  ease,  but 
only  the  praise  of  my  Lord,  my  salvation  and  the  salvation  of 
many  souls.  For  this  I,  my  poor,  feeble  wife  and  little  children 
have  for  nearly  eighteen  years  endured  extreme  anxiety,  op- 
pression, affliction,  homelessness  and  persecution  and  must  at 
all  times  be  in  danger  of  life  and  great  peril.  Yea  when  the 
ministers  of  the  national  churches  repose  on  easy  beds  and 
downy  pillows,  we  generally  have  to  hide  in  secluded  corners. 
When  they  at  weddings  and  baptismal  dinners  [held  when  the 
rite  of  baptism  was  observed]  are  unbecomingly  entertained 
with  pipe  and  tambour  and  lute,  we  must  stand  in  apprehension, 
when  the  dogs  bark,  that  the  catch-polls  are  at  hand. 

"Whilst  they  are  saluted  as  doctors,  preachers  and  masters 
by  everyone,  we  must  hear  that  we  are  Anabaptists,  hedge 
preachers,  seducers  and  heretics  and  must  be  saluted  in  the 
devil's  name.  In  short,  whilst  they  are  richly  rewarded  for 
their  service  with  large  incomes  and  easy  times,  our  recom- 
pense and  portion  must  be  fire,  the  sword,  and  death. 

"Behold  my  faithful  reader,  in  such  anxiety,  poverty,  op- 
pression and  danger  of  death  have  I,  a  homeless  man,  to  this 
hour  constantly  performed  the  service  of  my  Lord,  and  I  hope 
through  His  grace  to  continue  therein  to  His  glory,  as  long  as  I 


The  Imperial  Decree  73 

remain  in  this  earthly  tabernacle.  What  I  and  my  faithful  co- 
workers have  sought  or  could  have  sought  in  these  arduous  and 
dangerous  labors,  is  from  the  v^orks  and  the  fruits  apparent  to 
all  the  well-disposed. 

"Beloved  reader,  observe  well  what  I  write.  Gellius  re- 
proves us  for  preaching  at  night.  It  was  in  the  year  1543,  if 
ray  memory  serves  me  right,  that  a  decree  was  published 
throughout  West  Friesland,  that  criminals  and  manslayers  were 
promised  pardon,  imperial  grace,  and  freedom,  and  besides  one 
liundred  Carolus-Guilders,  if  they  would  betray  me  and  deliver 
me  into  the  hands  of  the  executioners.  [Here  follows  the  ac- 
.count  of  the  capture  and  martyrdom  of  Tjard  Reynders;  com- 
pare page  S3]. 

"Also  in  1546,  at  a  place  where  they  boasted  of  the  Word 
{where  the  state  church  reformation  had  been  accepted ;  ob- 
viously in  one  of  the  German  provinces],  a  house  of  four 
rooms  was  confiscated,  for  the  reason  that  the  owner  had 
rented  them  for  a  short  time  to  my  poor,  sick  wife  and  our 
children,  although  the  neighbors  had  not  known  of  it."  (243; 
11:11) 

"In  view  of  the  fact  that  it  is  manifest  how  the  whole 
-world  is  so  greatly  embittered  against  us,  (although  undeser- 
vedly) that  we  may  not  be  'heard  or  seen,  and  many  an  inno- 
•cent,  God-fearing  person  who  is  not  a  teacher,  is  led  as  a  sheep 
lo  the  slaughter,  and  killed  and  murdered  without  mercy,  by  the 
sword,  water,  or  fire,  and  we  homeless  teachers  may  not  any- 
where under  the  broad  canopy  of  heaven  obtain  as  much  as  a 
■pig-sty  (so  to  speak)  to  live  in  it  in  freedom,  but  that  we 
through  public  mandates  are  already  sentenced  before  we  are 
apprehended,  and  already  condemned  before  we  had  a  hearing, 
a  condition  of  things  which,  to  the  extent  of  our  knowledge, 
tias  nowhere  prevailed  in  the  times  of  the  apostles,  therefore  I 
pray  all  my  readers  for  God's  sake  that  they  will  in  the  fear  of 
<^od  thoughtfully  consider  what  gross  injustice  Gellius  and  his 
followers  have  done  us  by  the  use  of  such  wrong  and  bitter 
words.  —  We  are  also  prepared  at  all  times  to  render  an  ac- 
icount  of  our  faith  to  any  one  and  to  defend  the  truth,  whenever 


74  Menno  Simons 

it  can  be  done  in  good  Christian  faith,  witliout  deceit  and  shed- 
ding of  blood,  as  has  been  already  said."  (258;  1:7  seq. ;  260; 
11:35). 

"The  blood-thirsty  murderous  spirit  urges  some  of  the 
theologians  and  writers,  who  dare  to  boast  of  the  crucified 
Christ  and  of  Mis  service,  to  write  that  the  authorities  should 
not  only  imprison  those  who  are  guilty  according  to  the  justice 
of  the  world,  such  as  thieves,  man-slayer.s,  etc.,  and  condemn 
them  to  death,  but  also  the  sincere,  faithful  children  of  God 
who  seek  Jesus  Christ  and  His  holy  truth  from  all  their  heart 
and  walk  unblamably  before  the  whole  world.  Those  also  are 
delivered  up  without  mercy  into  the  hands  of  the  blood  stained 
henchman,  to  be  tortured,  drowned,  burned,  or  put  to  the 
sword,  out  of  mere  hated  of  the  truth,  because  they  shun  their 
deceptive  doctrine  and  false  worship  according  to  the  word  of  the 
I.ord.  That  I  write  the  truth,  of  this  are  not  only  the  Papist 
and  Lutheran  writers,  but  also  the  published  writings  of  your 
most  prominent  leaders  and  brethren,  namely  John  Calvin,  Theo- 
dor  Beza  and  John  a'Lasco  ....  my  witness  before  you  and  the 
whole  world."'  (604a ;    II :  408b) .     . 

The  shedding  of  the  innocent  blood  is  due  to  the  teaching 
and  instigation  of  the  theologians.  In  short,  dear  reader,  if  the 
merciful  Lord  had  not,  in  Mis  great  love,  tempered  the  hearts 
of  some  of  the  rulers  and  magistrates,  but  had  let  them  proceed 
according  to  the  instigations  and  blood-preaching  of  tlieir  theo- 
logians, no  pious  person  would  survive.  But  yet  a  few  are 
found  who,  notwithstanding  the  words  and  writings  of  all  theo- 
logians, tolerate  the  exiles  and  for  a  time  show  them  mercy, 
for  which  we  will  forever  give  praise  to  God,  the  Most  High, 
and  also  return  our  thanks  in  all  love  to  such  kind  and  discreet 
rulers."  (323b;    IT:  104b) 

"Therefore,  our  beloved  and  gracious  rulers  according  to 
the  flesh,  we  pray  you  for  God's  sake  to  consider,  if  there  is  a 
desire  for  the  right  within  you,  in  what  great  anxiety  and  sus- 
pense we  poor  people  find  ourselves.  For  if  we  are  disloyal  to 
Tesus  Christ  and  His  holy  word,  we  must  fear  God's  wrath, 
but  if  we  stand  loyally  by  His  holy  word,  we  fall  prey  to  your 


Prayer  for  Perseverance  75 

cruel  sword.  O  beloved  rulers  and  judges  in  the  provinces, 
observe  how  from  the  beginning  all  the  righteous,  the  prophets 
and  Christ  Jesus  Himself  with  His  holy  apostles  have  been 
treated;  and  today  you  deal  in  the  same  manner  with  all  who 
in  purity  of  heart  seek  the  truth  and  life  eternal."  (432b; 
11:230). 

"O  Lord,  methinks  that  I  am  assured  that  neither  life  nor 
death,  neither  angels  nor  principalities,  nor  powers,  neither 
things  present  nor  things  to  come,  neither  height  nor  depth  nor 
any  other  creature  shall  separate  us  from  Thy  love  which  is  in 
Christ  Jesus.  Notwithstanding  I  know  not  myself;  all  my  trust 
is  in  Thee.  Though  I  have  drunk  a  little  of  the  cup  of  Thy 
suffering,  yet  I  have  not  tasted  it  to  the  bottom.  For  when 
fhingeon  and  bonds  are  suffered,  when  life  and  death,  water, 
fire  and  sword  are  threatened,  then  will  the  gold  be  distinguished 
from  the  wood,  the  silver  from  straw,  the  pearls  from  stubble. 
Then  do  not  forsake  me,  gracious  Lord  ;  for  I  know  that  trees 
of  deepest  root  are  torn  up  from  the  earth  by  the  violence  of 
the  storm  and  the  lofty,  firm  mountains  are  rent  asunder  by 
the  force  of  the  earthquake.  Have  not  Job  and  Jeremiali.  the 
true  examples  of  endurance,  stumbled  in  Thy  way  through 
weakness  of  the  flesh?  Therefore  I  pray  Thee,  blessed  Lord, 
according  to  Thy  faithfulness  and  grace,  suffer  me  not  to  be 
tempted  above  that  I  am  able  to  bear,  lest  my  soul  be  made 
ashamed  in  eternity.  I  pray  not  for  my  flesh ;  I  well  know  that 
it  is  subject  to  suffering  and  death.  For  this  alone  I  pray, 
forsake  me  not  in  the  time  of  trial  but  make  a  way  of  escape  in 
my  hour  of  temptation  ;  deliver  me  of  all  mv  need,  for  I  put 
my  trust  in  Thee."  (Meditation  to  the  Twcnt\-fifth  Psalm. 
]539,  fol.  DP). 

"John  saw  the  Babylonian  woman  'diimken  with  the  blood 
of  the  saints  and  with  the  blood  of  the  martyrs  of  Jesus.'  "  — 
Yea,  my  reader,  this  is  the  real  work  and  way  of  Antichrist's 
church  that  she  hates,  persecutes  and  kills  with  the  sword  those 
whom  she  can  not  enchant  with  the  golden  cup  of  her  abomina- 
tions. 

O  Lord,  O  dear  Lord,  grant  to  Thy  poor  little  flock  that  it 


76  Menno  Simons 

may  not  be  entirely  swallowed  up  by  the  wrathful  dragon,  but 
that  we  by  Thy  grace  may  through  patience  overcome  through 
the  sword  of  Thy  mouth  and  may  leave  an  ever  abiding  seed 
which  shall  keep  Thy  commandments,  preserve  Thy  testimony 
and  forever  praise  Thy  great  and  glorious  name.  Amen,  dear 
Lord,  Amen."  (300a;   II  :82b). 


VII 

MENNO'S  FLIGHT  TO  GERMANY  AND   LABORS  IN 
THE  ELECTORATE  OF  COLOGNE 

In  the  year  1543  Menno  Simons  left  his  fatherland  —  the 
Netherlands  —  to  go  to  Northwest  Germany.  The  empire  of 
Germany  was  divided  into  many  states,  each  of  which  had  its 
own  ruler  whose  relation  to  the  emperor  was  somewhat  similar 
to  that  of  a  governor  of  an  American  state  to  the  President  of 
the  United  States.  Besides  there  were  many  "free  cities" 
whose  magistrates  were  not  responsible  to  the  princes  of  the 
territories  in  which  these  cities  lay,  but  to  the  emperor  direct. 
The  reigning  emperor,  Charles  V,  was  a  strict  Catholic  and  bent 
his  energies  toward  the  suppression  of  all  other  creeds,  but  in 
spite  of  all  efforts  some  of  the  German  rulers  and  free  cities 
favored  the  Reformation  movement  and  espoused  the  Lutheran 
or  Zwinglian  cause. 

The  emperor  was  the  bitter  foe  of  all  Anabaptists.  In 
1529  the  representatives  of  the  German  states,  at  Speier,  passed 
a  decree  that  Anabaptists  should  be  put  to  death  without  a 
formal  hearing  or  trial.  But  in  consequence  of  the  weakness 
of  the  federal  government  this  decree  was  not  carried  out  with 
equal  severity  in  all  the  various  states.  While  none  of  the 
princes  or  free  cities  would  have  dared  to  openly  tolerate  the 
Anabaptists,  there  was  a  marked  difiference  in  the  way  th^  Ana- 
baptists were  dealt  with  in  the  various  states.  In  Germany 
there  were  districts  in  which  the  persecution  was  less  severe 
than  in  the  Netherlandish  states.  Menno  informs  us  (243; 
11:11)  that  the  imperial  placard  against  him,  in  which  a  price 
was  set  on  his  head,  was  published  throughout  West  Friesland, 


78  Menno  Simons 

but  in  other  parts  of  the  Netherlands  also  he  was  exposed  to 
greater  dangers  than  his  brethren,  since  here  his  writings  were 
jirincipally  read. 

From  1543  to  the  end  of  his  life  Menno  lived  in  Germany. 
East  Friesland,  the  Electorate  of  Cologne,  Holstein,  etc.,  all  in 
Northwest  Germany,  were  principall)'  his  fields  of  labor. 

It  was  probably  about  the  beginning  of  winter,  1543,  when 
Menno  Simons  with  iiis  family  reached  East  Friesland.  He 
had  entered  the  state  of  matrimony  in  Groningen  probably  in 
1539.  His  wife  —  her  name  was  Gertrude  —  was  of  Witmar- 
."^um.  Her  sister  Margaret  was  married  to  Reyn  Edes,  a  co- 
laborer  with  Menno,  who  also  served  the  church  in  the  capacity 
of  an  elder.  One  of  the  extant  letters  of  Menno  Simons,  of 
which  further  mention  will  be  made,  is  addressed  to  Margaret 
Edes. 

In  East  Friesland  the  Roman  Catholic  faith  was  discred- 
ited but  a  new  state  church  was  not  yet  established.  In  this 
transitional  period  the  Anabaptists  for  a  short  time  enjoyed 
toleration.  In  the  same  year  when  Menno  came  to  East  Fries- 
land the  ruler  of  the  province,  Countess  Anna,  called  the  mild 
Zwinglian  reformer  John  a'Lasco,  a  native  of  Poland,  to  the 
office  of  Superintendent  of  the  proposed  new  state  church.  At 
Embden,  the  capital,  a'Lasco  encountered  a  number  of  ^lenno's 
brethren  who  referred  him  to  Menno  Simons.  Consequently 
Menno  was  given  an  invitation  by  a'Lasco  to  come  to  the  cap- 
ital for  an  interview.  With  the  con.sent  of  the  ruler  of  the 
|)ro\ince  and  in  the  presence  of  a  number  of  ministers  and 
others  a  three  days  discussion  between  Menno  Simons  and 
a'Lasco  was  held  in  the  chapel  of  the  Franciscan  cloister  at 
Embden,  in  January  1544. 

A  small  measure  of  publicity  was  apparently  given  these 
conferences,  but  it  is  evident  from  Menno's  writings  that  he 
did  not  consider  them  public  discussions. 

He  says  in  1556:  "Resides  there  are  thousands,  as  I  sup- 
iiose,   to   whom   it   is   well   known   through   my   printed   writings 

that  many  a  time  1   have  asked  for  a  public  discussion, 

even   at   tlie   risk   of   being  burne  I   at   the   stake   if   I    could   not 


Discussions  with  a'Lasco  79 

maintain  my  faith  and  doctrine  with  the  Scriptures ;  but  sucli 
a  discussion,  alas,  has  never  been  granted  me."  (548;  II:3?3). 
"For  many  years  and  with  very  much  writing  and  petitioning 
I  have  many  a  time  asked  for  a  pubHc  discussion,  but  could 
not  obtain  it."  (615;  11:421).  His  Grievous  Supplication  of 
the  Poor,  Despised  Christians  and  his  Short,  Griez'ous  Defence 
of  the  Despised  Christia:is  and  Scattered  Exiles  are  urging  re- 
quests for  "a  public  discussion  with  our  opponents  and  adver- 
saries, in  the  presence  of  ten,  twenty,  or  thirty  pious,  intelligent 
and  reasonable  men  who  love  and  fear  the  Lord  and  Vi^iio  can 
judge  between  good  and  evil,  or  a  private  discussion  if  it  be  not 
permissible  in  public;'  and  their  untruths  and  accusations 
should  not  be  believed  until  teacher  is  confronted  v;itli  teacher 
au'l  the  accuser  with  the  accused,  with  equal  rights  and  liberty, 
as  the  Word  of  God,  Christian  love  and  natural  honesty  may 
require  and  imply"  (495;  II  :298a).  At  the  conclusion  of  the 
first  tract  he  says :  "Therefore  we  poor  and  afflicted  Christians 
humbly  pray  you,  our  most  respected  rulers,  for  the  third  time 

that  you  may  bring  us  and  the  preachers   [of  the  state 

church]  together,  that  our  defence  m.ay  be  rightly  heard  and  the 
truth  presented  with  the  word  of  the  Lord,  that  the  innocent 
m.ay  no  longer  be  condemned  to  death  against  God's  word" 
(330;   11:112). 

The  subjects  discussed  betv.^een  Menno  Simons  nvA  Jch.n 
aT^asco  were:  the  incarnation  of  Christ,  baptism,  oriidnal  sin. 
sanctification  and  the  calling  of  the  ministers.  On  the  ques- 
tions of  original  sin  and  sanctification  the  two  parties  found 
themselves  of  one  mind  ;^  on  baptism,  the  Incarnation,  an-l  the 
manner  of  choosing  ministers  no  agreement  was  reached.  After 
the  close  of  the  discussions  the  preachers  permitted.  Memo,  as 
he  himself  testifies,  to  depart  in  peace,  desiring  however  tr.at 
he  should,  send  th.em  a  written  statement  of  his  faith  which 
they  might  present  to  the  civil  authorities  to  give  them  informa- 
tion concerning  the  principles  held  by  Menno  and  his  friends. 


'  That  an  agreement  of  the  two  men  on  original  sin  was  impossible 
(Vos,  Mrnnn  Sitnons.  p.  72))  and  that  Menno  was  unorthodox  on  this 
doctrine  is  an  untenable  insinuation.  Menno  taught  that  all  men  inherit 
a  sinful  nature  from  Adam.  Christ,  the  second  Adam,  has  atoned  for 
the  guilt  of  original  sin ;  hence  all  infants  are  saved  and  no  man  will 
Be  condemned  for  the  sin  of  Adam. 


80  Menno  Simons 

In  consequence  Menno  Simons  wrote  his  Brief  and  Clear 
Confession  and  Scriptural  Instruction^  on  the  incarnation  of 
Christ  and  the  calling  of  the  ministers.  The  book  was  later 
printed,  but  without  Menno's  knowledge,  as  he  stated  in  his 
debate  with  Martin  Micron.  From  this  book  it  appears  that 
Menno  entertained  hopes  that  a'Lasco  would  recognize  his 
teachings  as  orthodox.  From  the  fact  that  a'Lasco  addressed 
tlie  enthusiast  Davi'il  Joris :  "To  our  most  beloved  brother 
David  Joris,  minister  of  the  divine  word,"  we  may  conclude 
that  he  approached   Menno  in  a  similar  manner. 

John  a'Lasco  published  a  Latin  reply  to  the  said  book  of 
Menno  Simons.  The  latter's  answer  is  his  Clear,  Incontrover- 
tible Confession  and  Demonstration,  of  Lt54.  In  this  book 
Menno  complains  that  false  accusations  were  preferred  against 
him  by  a'Lasco  and  others  and  he  was  misrepresented  in  such 
a  way  "that  those  who  hear  and  read  it,  shut  their  noses  and 
mouths  at  our  approach"  (353;  11:141).  Later  he  was  made 
to  realize  that  a'Lasco  approved  of  the  bitter  persecution  of  the 
Brethren.  "Your  principal  teachers  and  leaders,"  he  writes  to 
Martin  Micron,  "as  e.g.  John  a'Lasco,  Calvinus,  and  Theodor 
l>eza,  whom  you  recognize  as  your  most  worthy  and  beloved 
brethren,  are  men  of  blood.  This  is  clear  from  the  testimony 
of  their  own  writings,  as  well  as  from  the  fact  that  Servetus 
was  burned  at  Geneva  and  George  of  Parris  was  burned  with 
four  others  [in  1551,  under  the  reign  of  Edward  \T]  in  Eng- 
land" (615;  11:421).  It  is  interesting  to  notice  that  Martin 
Luther  also  refers  to  the  Catholic  persecutors  as  "men  of 
blood."^ 

In  the  preface  to  his  first  book  to  John  a'Lasco  Menno 
expresses  the  hope  that  this  statement  of  his  faith  (to  be  pre- 
sented within  three  months)  was  not  asked  of  him  from  evil 
motives.     However,  without  doubt,  a'Lasco  advised  the  govern- 


-  Tlie  oriRiiial  edition  of  this  l)Ook  is  lost.  A  copy  of  one  of  the 
(atiiest  editions  now  known  is  in  the  library  of  Crozer  Theological 
Seminary. 

*  Kostlin-Kawerau,  Martin  Luther,  vol.  2,  p.  229. 


In  Cologne  81 

■ment  to  which  Menno's  confession  was  dehvered  against  toler- 
ating the  heads  of  the  dissenters.  A'Lasco  was  a  representative 
of  state-churchism.  Menno  was  banished  within  a  few  months. 
Menno  Simons  fled  from  East  Friesland  to  the  province 
known  as  the  Electorate  of  Cologne.  "I  know,"  writes  a'Lasco 
on  July  26,  1544,  to  his  friend  Hardenberg,  "that  Menno  just 
now  is  sojourning  mostly  in  the  bishopric  of  Cologne  and  se- 
duces many  in  those  parts."  In  this  province  Alenno  found  a 
l^reat  field  of  labor.  The  ruler  and  archbishop,  Elector  Herman 
von  Wied,  "of  praiseworthy  memory,"  as  Menno  speaks  of  him 
(235;  II:  14),  realized  the  need  of  a  reformation  of  the  church. 
He  decided  upon  the  renunciation  of  Romish  popery,  but  was 
slow  to  organize  a  new  church.  Meanwhile  there  were  tolerated 
not  only  Lutherans  and  Zwinglians  in  the  electorate,  but  even 
Anabaptists  were  nearly  exempt  from  persecution.  Menno  lived 
in  this  province  in  comparative  freedom  about  two  years.  Traces 
of  his  labors  in  this  period  are  found  in  the  confessions  of 
martyrs.  Metken  Vrancken,  a  martyr,  said  in  her  examination 
by  the  inquisitors  that  Menno  Simons  was  at  Fischerswert  in 
1545  and  she  with  others  was  taught  by  him.*  Teunis  van 
Hastenrath  who  was  burned  at  the  stake  on  July  30,  1551,  in 
Linnich^  stated  that  "Menno  Simons  was  at  Fischerswert  five 
years  ago"  and  he  had  read  his  books.*'  The  martyr  Lyske 
Snyer  had  heard  Menno  preach  in  a  meadow  near  Illekhoven, 
about  1545,  where  Menno  lodged  in  the  house  of  Lemke,  a 
deacon.  Jater  Raymakers  who  was  burned  at  the  stake  in 
Arnhelm,  August  9,  1550,  had  a  book  of  Menno.  Jan  Neulen 
confessed  in  1550  that  Menno  Simons,  five  or  six  years  ago 
preached  at  Fischerswert  in  a  field.  He  had  not  heard  the 
sermon,  but  in  the  morning  early  Menno  with  two  men  came 
into  his  house  and  asked  him  to  take  him  in  a  boat  down  tiie 


<  D.  R..  1864.  p.  151. 

5  Van  Braaht.  p.  477.  Tenuis  van  Hastenrath's  predecessor  in  the 
ministry  of  this  flock  was  Rcinken  Radeniacher  whose  martyrdom  is 
mentioned  by  Van  Braght,  p.  478. 

«  D.  B..  1909.  p.  125. 


82  Menno  Simons 

j\leuse  river  to  Roermond.  This  he  did  and  received  his  hire/ 
His  house  was  confiscated  by  the  authorities  for  the  reason  that 
Menno  Simons  had  entered  it  without  his  protest. 

Menno  writes  of  his  experiences  at  the  time  of  his  sojourn 
in  the  electorate  of  Cologne : 

"In  the  days  of  the  bishop  Hermann,  Elector  of  Cologne, 
of  praiseworthy  memory,  I  have  asked  of  the  theologians  of 
Bonn  upon  their  own  suggestion  that  an  open  discussion  bQ 
held  before  twenty  or  thirty  witnesses  or  before  a  public  meet- 
ing under  safe  conduct,  but  my  desire  was  not  granted  for  they 
were  advised  by  John  a'Lasco  and  A.  H.  [A.  Hardenberg]  to 
tefuse  a  discussion  advancing  three  insinuations  against  me. 
They  accused  me  of  opinions  which  I  have  never  entertained, 
much  less  expressed  or  advised,  and  which  I  shall  not  here 
mention.  Concerning  this  I  have  the  testimony  of  a  minister 
named  Henricus  in  his  own  hand  writing. 

"Also  the  preachers  of  Wesel  in  the  land  of  Cleve  have 
told  our  friends  they  would  obtain  a  safe  condvict  for  me  and 
have  a  discussion  v»ith  me.  But  when  in  writing  I  declared  my- 
self willing  for  a  discussion,  I  received  an  answer  that  the 
executioner  should  have  a  discussion  with  me,  and  other  tyran- 
nical expressions"    (235a;    n:12a;    compare   515b;    n:321a). 

The  mild  reign  of  Elector  Flerman  of  Cologne  came  to  a 
sudden  end  in  1546  when  in  the  Smalcaldian  war  the  Emperor 
utterly  defeated  the  Lutheran  princes.  The  elector  was  deposed 
and  Romanism  restored  throughout  the  province.  Menno  again 
saw  himself  compelled  to  flee.  With  his  sick  wife  and  small 
children  he  went,  under  great  dangers,  northward.  Toward  the 
end  of  the  year  we  find  him  in  the  city  of  Liibeck. 


">  Vos    Menno  Simons,  p.  86. 


VIII 

FROM   THE  FLIGHT   FROM   COLOGNE   TO   THE 
DISCUSSIONS  AT  WISMAR 

From  the  Electorate  of  Cologne  Menno  went  in  1546  to 
Holstein  in  Northwest  Germany.  In  this  province  his  family 
seems  to  have  lived  until  the  end  of  his  life.  The  place  of  their 
sojourn  in  the  first  years  after  their  flight  from  Cologne  is  not 
known;    later  the  family  moved  to  Wiistenfelde  near  Oldesloe. 

The  most  active  co-laborers  with  Alenno  were,  besides  Dirk- 
Philips,  the  elders  Gillis  of  Aachen  and  Leonard  Bouwens. 
Gillis  had  been  a  priest  in  the  vicinity  of  Aachen  (Aix-la- 
Chapelle).  The  exact  time  of  his  renunciation  of  Romanism  is 
not  known.  Probably  in  1542  he  was  ordained  an  elder.  He 
was  a  zealous  worker.  More  than  twenty  martyrs  whose  con- 
fessions are  extant  admitted  that  they  were  baptized  by  Gillis 
of  Aachen. 

Leonard  Bouwens  of  Sommelsdyk  was  ordained  an  elder 
in  1551.  Of  his  previous  life  nothing  is  known,  except  that 
before  his  conversion  he  was  a  "Rederijker,"  a  member  of  a 
society  which  flourished  in  the  principal  cities  of  the  Nether- 
lands. Their  aims  were  of  a  literary  and  general  educational 
nature.  When  the  Reformation  movement  reached  the  Nether- 
lands, many  of  the  Rederijkers  gave  it  a  friendly  reception. 

The  churches  whom  Leonard  Bouwens  served  in  the  capa- 
city of  an  elder  were  for  the  most  part  located  in  the  provinces 
of  the  Netherlands  where  the  persecution  was  most  severe. 
Bouwens  declared  his  willingness  to  comply  with  the  desires  of 


84  Menno  Simons 

the  church  in  those  parts  and  accept  the  office  of  an  elder;  his- 
wife,  liowever,  was  not  entirely  resigned  to  have  her  husband 
expose  himself  to  so  great  dangers.  She  sent  word  to  Menno 
Simons  asking  him  to  bring  his  influence  to  bear  upon  the 
church,  that  this  should  not  be  asked  of  her  husband.  Pre- 
sumably the  ordination  had  not  yet  taken  place,  and  was  to  be 
performed  by  Afenno  Simons.  Menno  replied  in  a  letter  in 
which  he  enlarges  on  the  subject  of  consecration.  The  letter 
follows. 

"Most  beloved  in  Christ  Jesus.  Grace  and  peace  be  to  you. 
Dear,  faithful  sister  in  the  Lord.  My  inmost  soul  is  grieved  in 
your  behalf,  more  so  than  I  can  write.  For  I  understand  from 
our  beloved  brethren  that  it  is  so  very  difficult  for  you  to 
acquiesce  to  the  desire  and  petition  of  the  afflicted  and  shep- 
herdless  congregations  in  regard  to  your  beloved  husband.  I 
cannot  severely  reprove  you  for  your  attitude  if  I  look  upon 
the  flesh  and  not  upon  the  spirit  and  love.  I  also  understand 
from  the  words  of  Leonard  and  Helmicht  that  you  entertained 
the  hope  that  Leonard  should  be  released  from  the  office  by  me. 
Most  beloved  sister  in  Christ  Jesus,  I  trust  that  by  the  grace  of 
God  I  sincerely  love  you  with  a  godly  love  and  am  willing  to 
serve  you  and  all  the  pious  with  my  blood  whenever  necessity 
requires  it.  Then,  beloved  sister,  who  am  I  that  I  should  resist 
the  Holy  Spirit?  And  it  is  well  known  to  you  that  the  Church, 
without  my  knowledge,  has  asked  that  he  should  be  ordained 
and  has  called  him  to  this  office.  As  the  Church  so  earnestly 
desires  of  him  to  serve  in  this  capacity,  and  his  conscience, 
doubtless,  constrains  him  to  comply,  how  could  I  then  oppose  it. 
especially  since  I  find  nothing  in  Leonard  to  give  any  Scriptural 
ground  for  advising  against  his  ordination? 

"Dear  sister,  I  am  very  sorry  that  I  cannot  comply  with 
your  desire  in  this  matter,  for  your  sorrow  and  grief  pierces 
my  heart,  as  often  as  I  think  of  it.  But  the  love  of  God  and 
of  our  destitute  brethren  must  ever  be  considered  first.  Yea, 
being  called  of  the  Lord  and  through  the  operating  i)ower  of 
your  God  you  have  of  your  own  free  will  consecrated  yourself 
to  serve  not  yourself,  not  your  own  flesh,  but  Christ  Jesus  and 
the  brethren  all  the  days  of  your  life.  I  hope  that  you  have 
made  this  vow  from  your  heart,  even  if  it  cost  your  possessions 
and  life.  And  you  see  now  before  your  eyes  how  highly  the 
existing  need  requires  that  which  is  asked  of  you.  Therefore 
think  of  the  days  of  your  enlightenment  and  fulfil  humbly  and 


Letter  to  Bouwen's  Wife  85 

obediently    what,    not    of    constraint    but    willingly,    you    have 
vowed  and  promised  unto  the  Most  High. 

"O,  beloved  sister,  look  at  the  sad  abandonment  and  need 
of  your  beloved  brethren.  —  Our  inmost  souls  must  be  moved 
at  their  great  need  when  we  take  to  heart  the  great  hungering 
and  thirsting  of  many  pious  hearts  and  the  regrettable  seducing 
and  deceiving  of  false  teachers,  the  discord  engendering  sects 
and  other  like  evils.  Inasmuch  as  the  merciful  Lord  has 
granted  to  our  beloved  brother  His  divine  knowledge,  has  en- 
lightened him  with  His  Holy  Spirit  and  gifted  him  with  speech 
and  wisdom,  so  that  the  brethren  are  pleased  with  him,  sincere- 
ly love  him  and  desire  that  he  should  make  use  of  his  talent, 
and  if  you  out  of  regard  to  flesh  and  blood  should  oppose  this 
and  not  acquiesce  therein,  this  would  seem  to  me  to  be  nothing 
else  but  when  you  see  your  brethren  in  imminent  danger  of 
death,  in  peril  of  fire  or  water  or  suffering  great  pain  and 
misery,  you  would  for  self-seeking  ends  not  rescue  them  or 
endeavor  to  help  them. 

"Dear  sister,  love  your  brethren  as  Jesus  Christ  has  loved 
us.  If  you  should  for  the  sake  of  your  brethren  lose  what  you 
possess,  remember  that  Christ  for  our  sakes,  for  a  time,  left  the 
glory  of  His  Father  and  the  company  of  angels,  that  we  might 
obtain  an  inheritance  in  heaven  which  shall  abide  forever.  So 
long  as  we  live  we  shall  have  sufficient  of  the  necessaries  of 
life,  if  we  fear  God,  depart  from  evil  and  do  well  unto  others. 
Yea,  sister,  be  comforted  and  of  good  cheer.  The  eternal  Truth 
has  promised  us  eternal  bliss.  If  we  seek  the  kingdom  of  God 
and  His  righteousness,  the  necessaries  of  life  shall  be  added  unto 
us.  But  if  you  are  anxious  concerning  your  husband's  life, 
remember  and  believe  that  our  life  is  measured  by  spans,  that 
life  and  death  are  in  the  hands  of  the  Lord,  that  not  a  hair 
falls  from  our  heads  without  the  will  of  our  Father;  He  pro- 
tects us  as  the  apple  of  His  eye. 

"Elijah,  David,  Daniel,  Shadrach,  Meshach,  Abed-nego, 
Peter,  Paul,  all  escaped  the  hands  of  the  tyrants  and  no  man 
could  injure  them  in  the  least  so  long  as  the  appointed  day  and 
hour  had  not  yet  come.  For  as  long  as  the  merciful  Lord  has 
more  pleasure  in  our  life  than  in  our  death,  they  shall  not  suc- 
ceed in  taking  our  life ;  but  whenever  our  death  is  more  pleas- 
ing to  the  Lord  than  our  life,  we  shall  not  escape  their  hands. 

"O  beloved  sister,  if  even  our  dear  brother  should  not 
serve  his  brethren  in  this  capacity,  he  has  nevertheless  for  a 
number  of  years  already  committed  himself  to  the  imminent 
danger   of   death,   oppression,   homelessness,    reproach,   persecu- 


86  Menno  Simons 

tion,  anxiety,  spoiling  of  his  goods,  water,  fire,  and  the  sword. 
And  even  if  he  had  not  subjected  himself  to  the  cross  by  bap- 
tism but  could  sojourn  in  or  pass  through  any  country  in  all 
liberty,  you  nevertheless  would  not  know  at  what  moment  he 
would  have  to  put  off  fhis  tabernacle  of  clay  and  appear  be- 
fore his  God. 

"Therefore,  beloved,  faithful  sister,  be  strong  in  the  Lord, 
take  good  courage,  commend  yourself  to  the  most  high  God 
who  holds  heaven  and  earth  in  His  hand,  who  has  given  you 
and  your  husband  body  and  soul,  has  called  you  through  the 
Word  of  His  grace,  purchased  and  redeemed  you  with  the 
blood  of  His  blessed  Son,  who  has  washed,  sanctified,  cleansed 
and  quickened  you  through  His  Holy  Spirit;  His  mercy  is  over 
all  His  works ;  He  knows  your  going  out  and  your  coming  in. 
Dear  sister,  strengthen  your  beloved  husband  and  do  not  weak- 
en him,  for  it  is  required  of  us,  as  we  love  God  so  also  to  love 
our  dear  brethren. 

"In  short,  take  toward  your  neighbor  the  same  attitude 
that  Christ  is  taking  toward  you ;  for  by  this  only  sure  and 
immutable  rule  must  all  Christian  matters  be  measured  and 
judged.  Lo,  beloved,  faithful  sister,  as  the  Church  calls  our 
beloved  brother  to  this  office  and  service,  I  can  indeed  not 
with  a  good  conscience  oppose  or  else  I  would  love  flesh  more 
than  Jesus  Christ,  my  Lord  and  Savior,  and  my  sincerely  be- 
loved brethren. 

"May  the  almighty,  merciful  Lord  do  in  this  matter  ac- 
cording to  I  lis  divine  pleasure  and  guide  the  heart  of  my  be- 
loved sister,  so  as  to  be  resigned  to  His  holy  blessed  will.  I 
sincerely  thank  you,  dear  sister,  for  the  gift  of  your  love  you 
have  sent  me.  My  wife  greets  you  lovingly  with  the  peace  of 
the  Lord.  The  Lord  Jesus  Christ  be  forever  with  you,  most 
beloved  friend  and  sister.     Amen. 

"Menno  Simons,  Your  brother  in  the  Lord." 
Presumably  Menno  Simons'  purpose  in  writing  this  letter 
was  accomplished.  Leonard  Bouwens  became  one  of  the  most 
active  elders.  He  kci)t  a  list  of  baptisms  administered  by  him, 
which  shows  that  from  1551  to  1568  he  baptized  10,251  ])ersons. 
To  all  appearance  the  territory  of  the  Netherlands  and 
N'orth  Germany  was  divided  into  districts,  one  of  which  was 
assigned  to  each  of  the  elders.  Dirk  Philips  lived  in  Schottland, 
a  suberb  of   Danzig  on   the   Baltic,   and   labored   principally   in 


Labors  and  Endeavors  87 

Northeast  Germany.^  The  cities  and  provinces  due  east  of  the 
Netherlands  constituted  Menno  Simons'  district;  he  alone  ad- 
ministered baptism  in  this  territory.  Nevertheless  he  traveled 
extensively  in  other  parts.  Traces  of  his  labors  are  noticeable 
in  modern  Russia  (Livonia)  and  as  far  north  as  the  Swedish 
island  of  Gothland. 

In  1546  the  elders  held  a  discussion  with  a  representative  of 
the  Davidians  at  Liibeck  and  in  the  succeeding  year  a  confer- 
ence was  held  at  Embden.     Toward  the  close  of  the  same  year 
the  elders  met  at  Goch. 

From  1552  to  1554  Menno  published  a  number  of  books, 
among  them  his  comprehensive  reply  to  Jelle  Smit,  called 
Gellius  Faber,  Reformed  minister  in  Embden,  who  had  written 
a  book  warning  the  authorities  of  Menno  and  his  friends  and 
decrying  their  doctrine  as  unscriptural  and  injurious  to  the 
welfare  of  both  church  and  state.^  Menno's  reply  to  Faber  is 
the  largest  of  his  books.  The  account  of  his  conversion  and 
call  to  the  ministry  which  has  often  been  printed  under  the 
title  Menno  Simons'  Renunciation  of  the  Church  of  Rome  was 
originally  a  part  of  this  book.^ 

In  1553  we  find  Menno  Simons  at  Wismar  in  Mecklenburg, 
one  of  the  cities   of   the   Hanseatic  League.     In  this   city  the 


1  It  is  not  known  when  Dirk  Philips  l)cgan  his  labors  at  Danzig. 
About  the  time  of  Menno's  death  there  was  here  a  center  of  church 
endeavors. 

2  Faber  speaks  of  "the  sign  Thau"  which,  he  says,  the  Anabaptists 
supposed  they  had  received.  The  word  Thau  occurs  in  the  Vulgate 
version  of  the  Bible  in  Ezech.  9:6.  The  early  Zurich  or  Froschowcr 
version  renders  the  passage  similarly  as  the  Vulgate:  "Alle  die  aber,  so 
das  zcichen  Thau  an  jnen  habend,  sollend  jr  nit  anruren."  Menno  ob- 
viously held  the  sign  Thau  to  be  symbolic  of  a  holy  life.  (Folio  edition, 
pp.    183a;   636a). 

3  This  booklet  has  been  repeatedly  printed  in  Dutch,  German  and 
English.  The  first  English  translation  is  probably  that  of  Ira  Chase 
which  was  published  in  1825  by  the  "Baptist  General  Tract  Society" 
wm^fx  the  title.  Mcvno's  Departure  from  Popery. 


88  Menno  Simons 

Lutheran  reformation  was  partly  introduced  in  1542  but, 
similar  as  in  other  provinces  where  the  new  state  church  was 
not  yet  fully  established,  the  government  showed  itself  lenient 
toward  the  Mennonites,  although  they  were  by  no  means  open- 
ly tolerated.  They  had  a  congregation  in  this  city.  Menno 
writes  of  his  experience  in  this  place  in  a  way  which  throws 
interesting  light  on  the  attitude  of  the  authorities  of  Wismar 
toward  the  dissenters. 

Menno  had  in  Wismar  a  few  discussions  with  Hermes 
Backereel  and  Martin  de  Cleyne,  called  Micron.  The  former 
came  to  Wismar  from  London.  After  the  Smalcaldian  war, 
when  Menno  saw  himself  compelled  to  leave  Cologne,  the 
Zwinglians  also  were  oppressed  in  certain  states.  Many  went 
to  England,  among  them  John  a'Lasco  and  Hermes  Backereel. 
They  organized  churches  in  London  during  the  reign  of  Ed- 
ward VI,  and  prospered  for  a  time.  The  sudden  death  of  this 
ruler,  who  was  succeeded  by  his  sister  Mary,  "the  bloody," 
compelled  all  Protestants  to  leave  England.  On  September  15, 
1553,  one  hundred  seventy-five  persons  embarked  in  two  Danish 
ships  at  London  for  the  continent  of  Europe.  But  whither 
could  they  go?  The  countries  that  could  be  reached  by  way  of 
the  sea  were  nearly  all  of  the  Catholic  religion.  They  decided 
to  go  to  Lutheran  Denmark.  King  Christian  of  Denmark  re- 
ceived them  friendly,  but  when  he  learned  that  they  were 
Zwinglians,  he  ordered  them  to  leave  his  country.  In  the  cold 
season  of  the  year  they  saw  themselves  again  compelled  to  take 
to  sea. 

One  of  the  ships  carrying  the  fugitives  arrived  at  Wismar 
on  December  21.  The  ship  froze  fast  in  the  ice  some  distance 
from  the  shore  and  the  exiles  found  themselves  unable  to  land 
without  assistance.  The  citizens  and  authorities  of  Wismar 
were  obviously  inclined  to  take  the  same  attitude  toward  them, 
as  the  King  of  Denmark.  Martin  Luther  had  repeatedly  given 
advice  that  Zwinglians  should  not  be  tolerated  under  Lutheran 
government;  but  here  were  people  in  danger  of  life  and  in  sore 
need  of  help. 


Fugitives  From  England  89 

]\ienno  Simons,  in  his  defense  against  Martin  Alicron,  de- 
scribes the  event  of  their  coming  to  Wismar  as  follows : 

"In  the  year  1553,  a  little  before  midwinter,  it  came  to  pass 
that  word  came  to  the  brethren  [at  Wismar]  to  the  effect  that  a 
ship  load  of  people  had  arrived  from  Denmark,  who  for  the 
sake  of  their  faith  were  driven  from  England,  and  that  they  lay 
a  short  distance  from  the  shore  frozen  up  in  the  ice. 

"When  the  brethren  heard  this,  they  were  moved  with 
Christian  mercy  toward  them,  as  was  proper  and  reasonable. 
They  counseled  together  and  did  what  was  in  their  power  to 
help  them  out  of  the  ice  and  to  make  an  acceptable  way  for 
them  to  get  into  the  city  without  any  commotion;  as  they  also 
did,  although  they  knew  that  to  do  so  might  bring  to  them 
trouble  with  the  government. 

[Marginal  note:]  "The  brethren  did  not  for  fear  of  the 
cross,  omit  their  service  for  them. 

"They  met  them  with  wheat  bread  and  wine,  so,  if 
there  should  be  any  sick  or  of  delicate  health  among  them,  that 
they  might  refresh  and  strengthen  them  therewith.  And  after 
they  had  escorted  them  into  the  city,  they  brought  together 
twenty-four  Thalers  out  of  their  poverty  and  presented  them  to 
the  leading  men  among  them,  that  the  needy,  if  there  were  any 
such  among  them,  might  be  served  and  helped.  The  money 
they  refused  and  said,  'We  need  no  money  and  ask  only  that 
work  may  be  secured  for  some  of  us.'  In  this  our  brethren 
assisted  them  as  much  as  they  could. 

"In  like  manner  one  of  our  number,  to  be  of  service  to 
them,  offered  to  take  the  children  of  John  a'Lasco  into  his 
house  and  to  do  the  best  he  could  for  them.  To  this  suggestion 
Hermes  Backereel  answered,  'No,  this  would  not  be  proper; 
for  John  a'Lasco  is  a  man  who  often  has  dealings  with  lords, 
princes  and  other- high  personages;  it  might  (Oh,  reader  ob- 
serve) injure  his  reputation  if  his  children  should  sojourn  with 
such  people.  Hearing  this  I  observed  that  we  had  not  met  with 
the  plain,  true,  humble  pilgrims  of  Christ"   (551;    11:355). 

On  December  26,  1553  Menno  had  a  discussion  with  Her- 
mes Backereel  on  various  points  of  doctrine.  Thereupon  the 
Zwinglian  party  sent  one,  named  Bartholomew  Huysman,  to 
Martin  Micron,  a  minister  of  their  persuasion  at  Norden  in 
East  Friesland,  to  request  him  to  come  to  their  assistance  in 
the  debate  with  Menno. 


^  Menno  Simons 

Micron  came  to  Wismar  on  January  25,  1554,  and  had  two 
conferences  with  Menno.  On  February  6  the  questions  of  bap- 
tism, the  incarnation  of  Christ,  the  oath,  divorce,  the  caUing  of 
the  ministers  and  the  civil  authorities  were  discussed.  The 
meeting  lasted  without  interception  for  eleven  hours  and  ended 
with  a  common  meal.  On  February  15  the  two  men  met  again 
and  discussed  not  without  bitterness  on  both  sides,  on  the  incar- 
nation of  Christ. 

The  discussions  between  Menno  Simons  and  the  Zwing- 
lian  leaders  at  Wismar  must  not  be  thought  of  as  public  affairs. 
Public  debates  between  Zwinglians  and  Anabaptists  were  en- 
tirely out  of  the  question  within  Lutheran  territory.  Menno 
writes :  "The  discussion  was  granted  Hermes  and  his  friends 
on  the  condition  that  they  should  tell  no  man  (since  I  was  a 
poor,  dehcate  man  and  hated  of  all  the  world)  where  the  meet- 
ing took  place.  Upon  this  they,  on  their  part,  gave  our  brethren 
their  hand,  promising  that  they  would  never  betray  it.  But 
how  they  have  kept  their  word,  their  deeds  have  shown."  It  is 
clear  from  Menno's  statements  that  the  magistrates  of  the  city 
in  general  entertained  not  unfavorable  opinions  of  the  Breth- 
ren ;  they  did  not  molest  them  as  long  as  they  kept  themselves 
in  quietness  and  did  not  attract  public  attention.  But  public 
meetings  of  the  Brethren  were  entirely  out  of  the  question ;  the 
authorities  would  have  exposed  themselves  to  grave  dangers, 
had  they  granted  them  such  liberties.  The  local  authorities 
would  not  have  admitted,  if  called  to  account,  that  they  were 
aware  of  the  presence  of  Anabaptists  in  the  city. 

On  the  question  of  the  attitude  of  the  Wismar  authorities 
t(5\vard  the  Brethren,  Menno's  writings  contain  some  interesting 
data.  He  says:  "In  similar  manner  they  [the  Zwinglian  exiles] 
have  failed  to  return  gratitude  to  the  city  which  showed  them 
more  kindness  than  all  the  eastern  lands  and  Denmark,  when  in 
midwinter  they  knew  not  where  to  find  shelter  [and  were  per- 
mitted to  remain  in  the  city  for  some  time].  By  their  unsalted, 
partial  writings  they  have  caused  the  city  to  be  suspected  by 
lords  anrl  princes  and  by  other  cities,  that  the  authorities  toler- 
ated and  favored  us,  although  they  knew  no  more  of  my  place 


Reply  to  Micron  91 

of  abode  than  of  the  hour  of  their  own  death"  (552;  11:356). 
Apparently  the  magistrates  knew  not  Alenno's  dwelling  place, 
and  did  not  desire  to  know  it.  In  his  Epistle  to  Martin  Micron 
Menno  writes:  "Besides  you  have  given  information  concern- 
ing the  place  where  I  dwelled  until  that  time,  which  Hermes 
had  upon  his  inquiry  learned  from  a  little  child,  although  it  was 
well  known  to  you  that  everywhere  my  life  is  undeservedly 
sought,  out  of  mere  hatred  of  the  truth"   (603;    11:407). 

Again  Menno  writes:  "Not  long  after  the  first  discussion 
at  Wismar  it  was  known  in  the  streets  of  Embden  where 
Menno  lived  and  that  Micron  and  his  friends  had  a  discussion 
with  him."  (551;  11:365).  "When  I  had  thus  answered  his 
[Micron's]  last  question,  they  left  me  and  went  to  the  front 
part  of  the  house.  —  I  was  told  by  the  brethren  that  he  was 
still  arguing  there  ....  also  some  of  his  companions,  standing 
about  the  door  near  the  street,  became  too  loud  in  their  talk. 
Then  they  were  told  by  some  of  the  brethren,  it  were  well  if 
they  would  go,  since  [in  consequence  of  attracting  public 
notice]  we  would  all  be  in  danger  of  being  driven  from  the 
city."   (564;    11:370). 

Martin  Micron  published  under  the  title  A  True  Account, 
in  1556,  a  part  of  the  proceedings  of  his  discussions  with 
Menno.  In  this  book  he  advanced  charges  of  a  personal  nature 
against  his  opponent.  Menno  in  turn  wrote  A  Very  Plain  and 
Pointed  Reply  to  the  Antichristian  Doctrine  and  false  Account 
by  Micron  Concerning  the  Discussion  betzveen  Him  and  Myself, 
Held  in  1553.*  This  is  one  of  Menno  Simons'  largest  books 
and  contains  material  which  is  of  considerable  historical  inter- 
est. On  April  12,  1556,  Micron  wrote  to  Heinrich  Bullinger  in 
Zurich  informing  him  that  about  two  weeks  ago  Menno's  Reply 
was  published  and  unless  a  strong  answer  was  made  "there  is 
danger    that    many    unlearned    persons    will    be    led    astray    by 

^  Copies  of  one  of  the  earliest  if  not  the  original  edition  of  this 
hook  arc  in  the  library  of  Crozcr  Theological  Seminary  and  the  Samuel 
Colgate  Baptist  Collection. 

•■^  Ottius.  Annalcs,  p.  125.  —  The  book  Microiiiiis,  Ajn  Icvcn,  zijn 
(jeschriftcn,  zijn  ycestcsiichting,"  by  J.  M.  Gerretser:,  gives  a  one-sided 
account  of  the  discussions  at  Wismar.  Compare  Theologisch  Tijdschrift, 
Le}(lcn,   1896.  pp.  309-312. 


92  Menno  Simons 

Menno's  book,"^  an  evidence  that  his  opponents  recognized  the 
great  influence  of  his  writings. 

A  few  weeks  after  the  discussion  at  Wismar,  namely  on 
February  23,  when  the  arrival  of  the  exiles  from  England  had 
become  known  in  other  parts,  they  were  banished  from  the  city. 
They  went  to  Liibeck.  The  Mennonites  liad  not  attracted  public 
attention  to  the  same  extent.  While  the  Zwinglians  had  not 
been  in  danger  of  their  lives  at  Wismar  (apparently  they  did 
not  expect  that  they  would  be  permitted  to  stay)  the  laws  de- 
manded the  severest  measures  against  the  Anabaptists.  An 
edict  was  published  on  August  1,  1555  by  six  cities  of  the 
Hanseatic  League,  namely  Liibeck,  Hamburg,  Rostock,  Stral- 
sund,  Wismar  and  Liineburg  against  the  Anabaptists  as  well 
as  against  the  "Sacramentarians"  (those  who  denied  the  real 
bodily  presence  of  the  Lord  in  the  supper,  i  e.  the  Zwinglians). 
In  all  probability  Menno  Simons  had  previously  returned  to 
Holstein. 

In  Wismar  seven  elders  and  ministers  held  a  conference  in 
1554  and  adopted  a  number  of  rules  and  resolutions  having 
reference  to  Christian  practice  and  church  discipline.  These 
Wismar  Decisions  have  been  preserved,  but  evidently  not  in 
their  original  form.  The  articles,  in  the  form  in  which  they 
have  been  handed  down  to  us,  are  of  doubtful  authority ;  the 
text  is  in  part  clearly  corrupt  and  unreliable. 


IX 

IVIENNO    SIMONS'    RELATION    TO    THE    STATE- 
CHURCH  REFORMATION 

Menno  Simons  believed  the  Reformation  in  so  far  as  it 
^was  identified  with  the  state-churchism  to  be  superficial  and 
inadequate  and  its  principles  partly  unscriptural. 

Both  Luther  (in  Germany)  and  Zwingli  (in  Switzerland), 
the  leading  reformers,  in  the  first  period  of  their  reformatory 
■endeavors  advocated  the  voluntary  principle  and  liberty  of  con- 
science. Obviously  they  entertained  in  that  period  the  optimis- 
tic hope  that  the  Roman  Church  as  a  whole  would  consent  to  a 
reformation  at  least  in  those  parts  of  the  land  to  which  the 
influence  of  the  reformers  principally  extended.  But  in  the 
course  of  a  few  years  this  hope  proved  groundless.  And  it  be- 
came apparent  that  neither  Luther's  fellow-citizens  in  Saxony, 
tior  Zwingli's  countrymen  in  Zurich  would  as  a  whole  accept  the 
opinions  of  these  reformers,  if  they  were  permitted  to  choose 
for  themselves.  Some  would  prefer  to  keep  the  Roman  Cath- 
olic faith,  and  others  were  inclined  to  follow  other  reformers 
who  on  important  questions  were  at  variance  with  Luther  and 
Zwingli,  such  as  Carlstadt  and  Grebel. 

The  leading  reformers  preached  the  new  doctrines  a  num- 
ber of  years  before  any  changes  in  worship  and  practice  were 
attempted.  The  governments  protected  them  in  the  teaching  of 
new  doctrine,  but  were  not  yet  ready  to  consent  to  changes  in 
practice.  Until  the  year  1525  the  church  of  Saxony  and  Zurich 
did  not  formally  throw  off  the  papal  yoke ;  the  Roman  Church 
was  until  then  the  state  church,  notwithstanding  the  anti-Romish 


94  Menno  Simons 

doctrines  which  were  advanced  by  the  reformers  antl  their 
friends.  For  many  centuries  the  church  in  these  lands  had 
been  nominally  a  unit ;  the  Roman  Church  was  the  state  church, 
and  the  state  did  not  permit  deviations  from  the  Roman  Cath- 
olic practice.  It  was  finally  realized  that  only  if  the  state  was 
permitted  to  fight  the  battles  of  the  church,  as  had  been  the  case 
heretofore,  could  the  (nominal)  unity  of  the  church  be  main- 
tained. 

Both  Luther  and  Zwingli  in  teaching  and  preaching  the 
new  doctrines  were  protected  by  the  state  to  the  full  extent  of 
its  power,  but  this  protection  was  subject  to  the  condition  that 
the  reformers,  in  the  work  which  they  had  undertaken,  would 
go  hand  in  hand  with  the  state.  This  was  deemed  necessary 
by  the  reformers  for  the  success  of  the  Reformation.  As  a 
human  undertaking  it  was  diflficult  to  conceive  that  the  attempt- 
ed reformation  of  the  church  could  be  successful  to  any  marked 
degree  without  the  aid  of  the  state  but,  on  the  other  hand,  if 
the  new  creed  was  introduced  by  the  state  and  was  made  ob- 
ligatory for  the  population  as  a  whole,  the  great  task  of  the 
reformers  was  immeasurably  reduced  ;  it  would  consist  largely 
in  persuading  the  princes  to  accept  the  new  doctrines.  Even  if 
the  state  merely  tolerated  the  reformers  without  lending  them 
its  strong  arm  to  establish  a  new  church,  Luther  could  hope  to 
win  a  large  following.  But  what  was  the  outlook  for  the 
church  if  the  state  took  an  inimical  attitude,  making  the  preach- 
ing and  acceptance  of  the  new  doctrine  unlawful?  It  is  certain 
that  Luther's  sovereign,  the  Duke  and  Elector  John  of  Saxony, 
would  have  refused  to  protect  or  tolerate  him,  had  he  insisted 
on  a  separation  of  church  and  state  and  liberty  of  conscience. 
Luther,  in  short,  came  to  the  conclusion  that  "there  is  no  way 
out,  except  through  the  arm  of  the  government."  He  con- 
sented to  an  amalgamation  of  church  and  state,  a  departure  that 
was  fraught  with  the  most  demoralizing  consequences  for  the 
cause  of  the  church  reformation. 

That  Luther  and  Zwingli  decided  upon  the  continuation  of 
the  union  of  church  and  state,  became  evident  before  any 
changes  from  Roman  Catholic  worship  and  practice  were  intro- 


Bishops  of  the  State  Churches  95 

duced.  Luther  entertained  the  hope  that  the  church  would  be 
granted  some  measure  of  self-government  by  the  state ;  he  con- 
secrated one  of  his  frienrls  (Amsdorf)  bishop  for  the  diocese 
of  Naumburg,  but  the  state  refused  to  make  a  proper  distinc- 
tion between  the  new  bishop  and  other  ministers.  Against  his 
own  inclination  Luther  finally  gave  his  consent  that  the  ruling 
princes  should  accept  the  office  of  siinimi  c pise o pi  or  supreme 
bishop  of  the  church  in  their  respective  countries.  But  these 
princes  were  as  a  rule  pre-eminently  statesmen  and  politicians. 
Some  of  them  were  guilty  of  grave  offences  in  life  and  conduct. 
Some  of  the  princes  who  through  the  woeful  amalgamation  of 
church  and  state  became  the  heads  of  the  church  led  lives  that 
were  hardly  surpassed  in  profligacy  by  the  worst  characters 
which  ever  occupied  the  so-called  chair  of  St.  Peter.  Some  of 
these  princes  would  not  have  accepted  the  new  creed,  had  not  the 
-new  order  of  things  greatly  enhanced  their  power,  giving  them 
the  right  to  rule  the  church  and  the  opportunity  to  confiscate 
the  wealth  of  the  cloisters.  While  formerly  the  church  had 
been  the  mistress  of  the  state,  now  in  consequence  of  making 
the  ruling  princes  the  heads  of  the  church,  she  was  compelled 
to  take  the  position  of  the  state's  humble  handmaiden.  The 
ministers  became,  virtually,  officers  of  the  state,  and  were  desig- 
nated as  such  by  the  decrees  of  certain  princes. 

In  the  provinces  whose  rulers  accepted  the  new  creed  the 
priests  were  given  orders  to  cease  saying  Mass  and  discard  cer- 
tain other  Roman  Catholic  ceremonies  and  usages ;  they  should 
preach  the  Gospel  of  justification  by  faith  and  all  the  doctrines 
of  the  Lutheran  creed  —  all  on  pain  of  dismissal  from  their 
office.  The  priests  were  as  a  rule  willing  to  accept  the  new 
order  of  things.  A  new  organization  was  not  undertaken.  The 
people  were  never  asked  to  unite  with  a  new  church.  The 
Lutheran  state  church  was  identical  with  tlie  former  Roman 
Catholic  state  church  as  concerned  the  membership.  The 
changes  were  introduced  in  the  church,  not  by  the  people  or  by 
the  priests,  but  by  the  heads  of  the  state.  The  people  had  no 
choice  in  the  matter.  The  infamous  principle  Cujus  rcgio  ejus 
religio   (i.  e.  whose  is  the  region  his  is  the  religion)    ruled  su- 


96  Menno  Simons 

preme ;  this  principle  was  somewhat  later  formally  accepted  by 
the  Estates  of  the  empire.  In  consequence  the  population  of  a 
given  state  was  compelled  to  accept  the  faith  of  its  ruler  and  ta 
change  their  creed  if  the  ruler  accepted  a  new  faith.  The 
people  of  the  Upper  Palatinate  saw  themselves  obliged  to  accept 
not  less  than  four  changes  of  this  sort.^  "Everyone"  says  S. 
Franck,  "fashions  his  faith  to  please  the  authorities;  no  one  will 
suffer  persecution  for  the  faith's  sake."  The  qualities  which 
make  for  martyrdom  were  crushed  by  the  existing  relation  be- 
tween church  and  state.  To  turn  the  cause  of  the  churcli  and 
of  the  Reformation  over  to  the  state  was  to  destroy  the  true 
religious  spirit  where  it  existed.  Surprisingly  small  is  the  num- 
ber of  those  who  died  as  martyrs  for  the  Lutheran  cause  after 
the  establishment  of  the  Lutheran  state  churches ;  the  few 
instances  of  martyrdom  occurred  in  the  earlier  years  of  Luth- 
er's reformatory  labors. 

The  failure  of  the  state  church  Reformation  to  bring  about 
a  real  reformation  of  the  church,  was  fully  made  clear  in  the 
great  crisis  which  resulted  from  the  utter  defeat  of  the  Luther- 
an princes  by  the  Catholic  Emperor  in  the  Smalcaldian  war.  not 
long  after  Luther's  death.  The  treason  of  the  Lutheran  Duke 
Maurice  of  Saxony  and  other  Protestant  princes  made  possible 
this  victory  of  the  Catholic  party.  The  Emperor  now  demand- 
ed that  the  Lutherans  accept  the  socalled  Interim  or  "go-be- 
tween-religion ;"  they  should  again  embrace  Roman  Catholicism 
but  were  permitted  to  give  the  cup  to  the  laity  and  retain  their 
married  ministers  until  a  General  Council  of  the  Roman  Cath- 
olic Church  to  which  their  delegates  were  to  be  admitted,  should 
decide  whether  they  could  further  enjoy  these  concessions. 
What  the  final  decision  of  the  proposed  General  Council  would 
be  it  was  easy  to  conjecture.  The  Protestant  ministers  knew 
that  they  eventually  would  be  compelled  to  resign  their  charges 
if  they  found  it  impossible  to  divorce  their  wives.     The  weak 


1  "Not  less  than  seven  times  within  a  few  decades,"  says  J.  R. 
Dieterich,  "has  the  population  of  Oppenhcim  changed  its  faith,  being 
compelled  to  these  changes."  Quoted  by  Paulus,  Protcstantismus  u_ 
Toleranz,  p.  66. 


"An  Anabaptist  Error"  97 

Melanchthon  who  had  held  that  all  deviation  from  Lutheran 
teaching  on  the  part  of  the  Anabaptists  should  be  treated  as 
blasphemy,  was  now  of  the  opinion  that  the  Protestants  should 
accept  the  Interim,  submit  to  the  sovereignty  of  the  Roman 
Catholic  bishops  and  of  the  pope  and  restore  the  old  forms  of 
worship,  and  practically  all  the  old  ceremonies.  He  urged  that 
it  was  kind  of  the  Emperor  to  concede  to  the  Lutherans  the 
above  mentioned  two  points  and  it  were  better  to  accept  the 
Interim  than  to  submit  outright  to  Roman  Catholicism.  He  did 
not  believe  that  the  state  churches  were  minded  to  bear  persecu- 
tion for  their  faith,  neither  did  he  ask  them  to  do  so.  To  a 
high  dignitary  of  the  Roman  Church  he  wrote  (quite  truth- 
fully) that  he  was  not  responsible  for  the  separation  of  the 
Lutheran  Church  from  the  Roman  Catholic  Church. 

Martin  Bucer,  who  besides  Melanchthon  was  the  most 
prominent  Protestant  leader  in  Germany,  was  imprisoned  on 
account  of  his  opposition  to  the  compromise  prescribed  by  the 
Emperor,  and  in  prison  at  Augsburg  he  also  subscribed  to  the 
•Interim  in  order  that  he  might  be  set  free."^  He  was  released 
and  returned  to  Strasburg  where  he  continued  his  opposition  to 
the  Interim.  Remarkably  enough  he  found  it  necessary  to  de- 
fend himself  against  the  charge  that  his  refusal  to  accept  the 
religion  prescribed  by  the  civil  authorities,  was  a  proof  of  Ana- 
baptist tendencies.^  That  such  a  charge  was  advanced  against 
him  is  not  surprising  in  view  of  the  fact  that  in  1546  he  had 
asserted :  To  give  liberty  of  religion  to  those  who  do  not  dis- 
turb the  external  political  peace,  is  "an  Anabaptist  error."*  Did 
not  the  Emperor  act  in  agreement  with  Bucer's  own  view  when 
he  used  his  power  to  suppress  that  which  in  his  opinion  was 
heresy?  Melanchthon  and  his  friends  advanced  the  view  that 
those  who  refused  to  be  guided  by  the  religious  decrees  of  the 


"  Roth,  Augsburg's  ReformationsgcscJiichtc,  vol.  4,  p.  157. 

*  His  reply  to  this  accusation  was   published   in    1548.     See,    Bauni, 
Capita  und  Bucer,  pp.  543,  607. 

*  Paulus,  Protcsfantismus  und  Tolcranz,  p.   174. 


98  Menno  Simons 

civil  authorities  were  guilty  of  disturbance  aiid  uproar.^  —  But 
the  Lutheran  princes  did  not  desire  to  have  Romanism  restored 
and  to  resign  their  positions  as  the  rulers  of  the  church.  Maur- 
ice of  Saxony  turned  traitor  a  second  time.  Secretly  he  organ- 
ized a  mighty  league  against  the  Emperor  and  compelled  him 
to  guarantee  to  the  Lutherans  liberty  of  worship.  Thus  ended 
the  period  of  the  infamous  Interim. 

Menno   Simons  writes  with   reference  to  these  conditions: 

"The  fifth  sign  by  which  the  true  church  may  be  known  is 
a  frank,  unreserved,  faithful  confession  of  Christ's  name,  will, 
word  and  ordinance  notwithstanding  all  cruelty,  tyranny  and 
fierce  persecution  of  tiie  world.  (Matt.  10:32;  Alark  8:38; 
Rom.  10:10).  But  where  one  is  Papistic  with  the  Papists 
l^utheran  with  the  Lutherans,  Interimistic  with  those  who  ac- 
cept the  Interim ;  wiiere  the  Papal  doctrines  or  ceremonies  are 
now  abolished  and  now  again  adopted,  where  there  is  dissimula- 
tion according  to  the  command  and  order  of  the  government  — 
what  kind  of  church  this  is  may  be  judged  of  those  who  are 
enlightenerl  by  the  truth  and  taught  of  the  Spirit  of  God. 
[Marginal  Note:]  The  fifth  sign  by  which  tiie  true  Christian 
church  is  known,  is  upright,  valiant  confession.  Hypocrisy  is 
the  fifth  sign  by  which  the  church  of  .\ntichrist  mav  be  known. 
(300a;    II  :82a). 

The  greatest  religious  tyranny  prevailed  not  only  in  Roman 
Catholic  but  also  Lutheran  and  Zwinglian  states.  Anabaptists 
were  put  to  death  for  no  other  reason  tlian  error  in  doctrine. 
Menno  Simons  says : 

"Observe,   dear   brethren,    how    far    the    whole    wide   world 

has   departed    from   God   and    His   word how   bitterly   do 

they  persecute,  defame,  and  destroy  the  eternal  saving  truth, 
the  pure,  unadulterated  Gospel  of  our  Lord  Je.sus  Chri.st,  the 
pious,  godly  life  of  the  .saints.  And  this  is  done  not  only  by 
the  Papists  and  Turks  but  to  a  great  extent  also  by  those  who 
boast  of  the  holy  Word,  although  in  their  first  writings  they 
had  much  to  .say  concerning  faith,  that  it  is  the  gift  of  God  and 
can  be  created  in  the  hearts  of  men  alone  tln-(nigii  the  Word, 
for  it  is  an  assent  of  the  heart  and   will. 

•'■•  Pregcr,  M.  /•'.  Illyruus.  vol.  1,  p.  143.  Hucor  had  received  urging 
invitations  to  come  to  England  and  assist  in  the  reformation  of  the 
church,  lie  now  went  to  England,  where  he  died  in  1551.  Five  years 
later,  under  the  reign  oi  Queen  Mary,  his  body  was  exhumed  and  burned. 


Rulers  Like  Nero  99 

"But  this  principle  has  for  some  years  been  again  discard- 
ed by  the  theologians  and,  it  appears  to  me,  has  been  effaced 
from  their  books.  For  since  lords  and  princes,  cities  and 
countries  have  identified  themselves  with  their  carnal  doctrine, 
they  have  widely  published  the  contrary  opinion,  as  is  fully 
evident  from  their  own  writings.  And  through  their  inciting 
publications  and  sermons  they  deliver  into  the  hands  of  the 
henchman  many  God-fearing  pious  hearts  who  contradict,  re- 
prove and  admonish  them  with  the  clear  word  of  God  and 
point  out  to  them  tlie  true  fundamentals  of  the  holy  Word, 
namely  the  powerful  faith  working  through  love,  the  penitent 
new  life,  the  obedience  to  God  and  Christ  and  the  true  evangel- 
ical ordinances  of  baptism,  the  Lord's  supper,  and  discipline,  as 
Jesus  Christ  Himself  instituted  and  commanded  and  His  holy 
apostles  taught  and  practiced.  Yes,  all  who  out  of  pure  love 
insist  on  this,  must  be  their  accursed  Anabaptists,  disturbers, 
seducers  and  heretics ;  all  the  pious  may  expect  this  at  their 
hands.  Nevertheless,  one  and  all  of  them,  be  they  lords. 
princes,  preachers,  theologians  or  common  people,  be  they 
Papists,  Lutherans  or  Zwinglians  wish  to  be  called  the  Chris- 
tian congregation,  the  holy  church.''   (147a;    I:  196a). 

"If  I  hope  to  find  authorities  that  fear  God,  rightly  per- 
form the  office  to  which  they  have  been  called  and  rightly  use 
their  sword,  I  find  indeed  mostly  a  Lucifer,  Antiochus  and 
Nero.  For  they  place  themselves  in  Qirist's  stead  in  such  a 
way  that  their  decrees  must  have  authority  above  the  word  of 
God.  For  whosoever  does  not  keep  himself  according  to  the 
contents  of  their  placards,  whoever  does  not  serve  Baal,  who- 
ever observes  the  ordinances  of  Christ,  whoever  performs  the 
requirements  of  God's  word  in  its  fruits,  the  same  must  be 
taken  to  account  and  suffer  as  a  seditious  rogue,  he  must  be 
robbed  of  his  possessions,  etc.  But  those  who  obviously  are 
idolaters,  deceivers  of  souls,  libertines,  adulterers,  deluders, 
blasphemers,  perjurers,  profane,  drunkards,  and  like  transgres- 
sors, are  not  persecuted,  but  can  live  at  liberty  and  peace  under 
their  protection.  I  do  not  here  speak  of  the  good  governments 
which  are  few  in  number  and  little  in  power  [who  notwith- 
standing the  imperial  mandates  are  reluctant  to  persecute  the 
Brethren]  but  of  the  evil  ones  of  which  there  are  many."  (441  ; 
H  :239b) 

Frequently  Menno  Simons  points  out  that  the  princes 
would  excuse  their  attitude  toward  the  dissenters  by  the  imper- 
ial decree  demanding  that  Anabaptists  must  be  put  lo  death. 
Emperor  Charles  Y  published  an  edict  on  January  4.   1528,  de- 


100  Menno  Simons 

daring  all  Anabaptists  as  well  as  those  who  did  not  in  due  time 
present  their  infants  for  baptism  to  be  guilty  of  death  according 
to  divine  and  civil  rights.  This  decree  was  made  a  law  of  the 
empire  by  the  German  Diet  (Reichstag)  assembled  at  Speier, 
in  April  1529.  The  mandat  passed  by  the  Estates  of  the  empire 
demanded  that  "every  and  all  Anabaptists  and  rebaptized  per- 
.^ons,  men  and  women  of  accountable  age,  shall  be  executed  and 
brought  from  natural  life  to  death  by  fire  or  the  sword  or  sim- 
ilar ways  of  execution,  without  preceding  inquisition  of  the 
theologians."  All  governments  which  tolerated  Anabaptists  or 
refused  to  carry  out  this  decree  were  threatened  with  the  sever- 
est vengeance.  This  decree  was  made  a  law  of  the  empire  with 
the  consent  of  the  Lutheran  as  well  as  the  Catholic  Estates. 
Luther's  own  sovereign,  the  Elector  John  Frederick,  (who  suc- 
ceeded his  brother  John  in  LS32),  the  head  of  the  Saxon  state 
church,  not  only  referred  to  this  decree  as  an  excuse  for  the 
execution  of  the  Anabaptists  in  his  own  domain,  but  repeatedly 
urged  the  ruler  of  Hesse  to  carry  out  the  demands  of  this  cruel 
edict.  He  emphasized  the  fact  that  it  was  made  a  law  with  his 
own  consent"  and  published  it  in  Saxony.  It  is  worthy  of  notice 
that  this  decree  was  made  a  law  a  few  years  before  the  rise  of 
the  seditious  Munsterite  Anabaptists. 

Landgrave  Philip  of  Hesse  refused  to  stain  his  hands  with 
the  blood  of  the  dissenters.  He  asserted  that  he  did  not  find  it 
in  his  conscience  "to  put  to  death  any  one  for  the  sake  of  his 
faith ;"  no  severer  sentences  were  pronounced  against  Anabap- 
tists in  Hesse,  than  imprisonment  and  banishment.'^  The  scrup- 
les of  the  Landgrave  against  the  killing  of  heretics  caused  em- 
barrassment among  the  Lutheran  theologians  of   Saxony.     One 


"  Luther  himself  advised  Elector  John  of  Saxony  to  consent  to  this 
decree.  He  wrote  in  April,  1529,  to  the  elector  in  Speier:  "That  Your 
Electoral  Grace  should  he  ohedient  to  the  command  of  His  Imperial 
Majesty  apainst  the  Anabaptists  and  Sacramentarians,  is  right  and  Your 
Electoral  Grace  should  do  it  willingly ;  for  Your  Electoral  Grace  has  or 
tolerates  none  of  the  forbidden  doctrines  in  your  own  lands,  nor  do  you 
intend  to  have  or  tolerate  them."     (De   Wcttc,  vol.  3,  p.  441). 

''  Compare,  Wappler,  Die  Stellung  Kursachsens,  etc. 


Luther  on  Toleration  101 

of  their  number,  Justus  Menius,  wrote,  in  1530,  a  book  against 
the  Anabaptists  and  dedicated  it  to  the  Landgrave  in  the  en- 
deavor to  persuade  him  to  use  severer  measures  against  the  dis- 
senters and  for  this  book  Luther  himself  wrote  the  preface. 
Luther  approved  of  the  execution  of  persistent  Anabaptists.  In 
1536  the  Landgrave  of  Hesse  asked  the  opinion  of  the  Lutheran 
reformers  concerning  the  proper  treatment  of  the  Anabaptists. 
In  the  Opinion  which  was  consequently  written  by  Melanchthon 
but  was  signed  also  by  Luther  the  question  whether  Christian 
princes  are  under  duty  to  suppress  "the  unchristian  sect  of  the 
Anabaptists,"  is  answered  in  the  affirmative.  The  reformers 
refer  to  the  laws  of  the  ancient  emperors  Honorius  and  Theo- 
dosius  which  demand  that  "Anabaptists  shall  be  put  to  death." 
If  any  one  "advocated  false  religious  doctrines,  as  for  example 
on  infant  baptism,  original  sin  and  unnecessary  separation  . . .  . " 
we  opine  that  in  this  instance  also  the  obstinate  may  be  put  to 
death. "^  The  fact  alone  that  without  his  protest  Anabaptists 
were  executed  in  Saxony  by  his  own  adherents  and  as  it  were 
under  his  own  eyes  for  no  other  reason  than  error  in  doctrine 
and  "hedge-preaching,"  shows  clearly  that  Luther  was  on  the 
wrong  side  on  this  question.^ 

"It  is  well  known  to  many  persons,"  writes  Menno  Simons, 
"that  some  are  far  more  zealous  and  diligent  to  urge  the  law  of 
Theodosius,  (although  this  law  was  forced  from  the  good  em- 
peror by  the  blood-thirsty  bishops),  and  the  mandate  of  Charles 
V  and  the  severe  decree  of  the  German  Empire  against  those 
whom  they  call  Anabaptists,  which  was  issued  in  our  time,  than 
to  insist  on  keeping  the  law  of  God."     (327;    11:109). 

The  emperors   Theodosius   II   and   Honorius   proclaimed   in 


*  This  "opinion"  is  printed  in  the  Works  of  Melanchthon,  Cor(>. 
Rcf.,  vol.  3,  p.  195  seq. ;  also  in  IValch^  St.  L.,  vol.  20,  col.  1752  seq. 
The  complete  text  was  published  by  Hochhuth  in  Zeitschr.  f.  hist.  Theol., 
1858,  p.  560  seq. 

'*  Compare,  Wappler,  hiquisitiofi  iijid  Kctccrprocesse  etc.;  Wapplei", 
Die  Stcllung  Kursachscus  ....  zur  Tacufcrbcwcgung ;  Paulus,  Protcstan- 
iisjiius  unci  Tolcranz;  Paulus,  Luther  und  die  Geivissensfreiheit;  Koehler, 
Reformation    und   Ketzerprozess ;     Hcrmclink,  Der   Toleninzgedanke,   etc. 


102  Menno  Simons 

413,  a  law  forbidding  rebaptism  on  bane  of  death.  In  428 
Theodosius  II  and  \'alentinian  III  pulilished  a  bloody  decree 
against  the  rebaptisers  who  held  that  the  baptism  of  the  Cath- 
olic state  church  was  invalid. 

It  has  been  asserted  that  the  Anabaptists  were,  in  Lutheran 
and  Zwinglian  lands,  condemned  to  death  for  disobedience  to 
the  civil  authorities.  That  all  Anabaptists  offended  against  the 
laws  which  forbade  all  dissent  from  the  state  church  creed  must 
be  admitted.  The  persecution  was  the  inevitable  consequence  of 
the  prevailing  union  of  church  and  state.  That  Luther  and  all 
other  reformers  who  consented  to  state-churchism  approved 
of  these  laws  does  not  admit  of  the  possibility  of  a  doubt.  Menno 
Simons  says  concerning  the  assertion  that  the  severe  measures 
taken  against  the  Anabaptists  were  due  to  their  disobedience  to 
the  civil  authorities : 

"But  now,  as  I  hear,  it  is  claimed  that  it  is  not  on  account 
of  faith  but  on  account  of  disobedience.  As  futile  as  their 
principle  is  also  that  which  they  advance  for  its  support.  Let 
the  authorities  command  us  that  which  is  right,  that  which  is 
conformable  to  the  Gospel  of  Christ  and  the  love  of  our  neigh- 
bor. If  then  we  refuse  to  obey,  it  is  right  that  they  mete  out 
punishment."   (617a;    II  :423a). 

The  Swiss  reformers,  Zwingli,  BuUinger,  and  Calvin,  enter- 
tained the  same  opinions  as  Luther  touching  the  principle  of 
liberty  of  conscience.  (Compare  Menno's  testimony,  as  quoted 
p.  80). 

Martin  Luther  in  his  first  endeavors  for  a  reformation 
clearly  appealed  to  the  people.  When  he.  somewhat  later,  de- 
cided in  favor  of  state-churchism,  he  took  the  cause  of  the 
church  reformation  from  the  people  and  placed  it  into  the  hands 
of  the  princes.  At  a  time  when  on  his  part  no  beginning  had 
yet  been  made  in  the  actual  reformation  of  the  churcli,  namely 
in  the  year  1522  he  published  his  Faithful  .Iduionition  to  All 
Christians  to  Desist  from  Disturbance.  1  Icrc  he  endeavors  to 
convince  his  adherents  that  it  is  their  boundcn  duty  "to  stand 
still  with  hand,  heart  and  mouth"  until  the  reformation  should 
be  introduced  through  the  civil  government.  He  declared  all 
independent  deviation  from  the  prescribed  Roman  Catholic  wor- 


Hedge-preachers  103 

ship  and  practice  to  be  punishable  disturbance,  and  that  the 
necessary  changes  must  be  made  only  upon  the  initiative  of  the 
state.  "Those  who  read  and  understand  my  doctrine  correctly," 
he  says,  "will  not  make  [such]  disturbance;  they  have  not 
learned  it  of  me."  (Compare  page  21).  To  give  the  people  a 
taste  of  religious  liberty  and  independence  would  have  proved 
detrimental  to  the  interests  of  the  contemplated  new  state 
church.  And  an  attempted  abolishment  of  the  Roman  worship 
by  the  people  would  have  been  quite  unwelcome  to  the  rulers, 
even  if  their  attitude  toward  Lutheranism  was  friendly.  Hence 
the  friends  of  Luther  in  countries  whose  rulers  did  not  accept 
the  Reformation  saw  themselves  compelled  to  remain  within  the 
fold  of  the  Roman  Catholic  Church,  or  emigrate. 

Menno  Simons  speaks  repeatedly  of  the  policy  of  the  state 
church  Reformers  to  desist  fom  introducing  evangelical  forms 
of  worship  and  confine  themselves  to  teaching  alone  until  the 
governments  might  permit  practical  reforms.     He  says: 

"Before  God  teaching  with  the  tongue  and  letter,  if  the 
works  indicate  the  contrary,  will  not  avail,  but  before  Him 
avails  the  reality  in  power  and  truth.  If  they  then  say  that 
this  would  cause  disturbance,  I  reply  again:  If  they  to  avoid 
a  disturbance  in  the  world  compromise  the  will  and  word  of  the 
Lord,  what  kind  of  pastors  and  shepherds  they  in  such  case  are 
I  will  let  the  right  minded  consider  according  to  the  Scriptures." 
(195a;    II  :76a). 

In  his  epistle  On  the  Hcdgc-preachcrs,  published  in  1532, 
Luther  repeated  the  assertion  that  all  preachers  or  teachers  who 
labor  in  any  parish  or  district  without  the  permission  of  the 
pertinent  civil  and  ecclesiastical  authorities  were  the  very  mes- 
sengers of  Satan  and  must  in  no  instance  be  tolerated.  In  this 
booklet  he  also  gives  interesting  information  about  the  manner 
in  which  some  of  the  "hedge-preachers"  labored.     He  says: 

"It  has  been  reported  to  me  that  these  sneaking  fellows 
associate  themselves  with  workers  in  the  harvest  and  on  the 
fields,  and  preach  to  them  while  they  are  at  work,  also  with  the 
charcoal-burner-  and  others  in  the  forests,  thus  sowing  their 
seed,  scattering  their  poison  and  turning  away  the  people  from 
their   church.      Rehold   here   the   very   step   and   manner   of   the 


104  Menno  Simons 

devil  who  shuns  the  light  and  pilfers  in  darkness.  Is  there  any 
one  so  stupid  that  he  would  not  recognize  them  to  be  the  true 
messengers  of  the  devil?  For  the  Holy  Spirit  will  not  sneak, 
but  publicly  fly  down  from  heaven.  They  should  be  asked : 
Who  has  sent  you  to  preach  to  me,?"  etc.^^  Luther  disapproved 
of  "hedge-preaching"  in  Catholic  as  well  as  in  Lutheran  lands. 

Needless  to  say  that  an  argument  of  this  kind  did  not  ap- 
peal to  the  Anabaptists.  Melanchthon,  in  1536,  asked  an  im- 
prisoned Anabaptist  at  Jena,  Heinz  Krauth,  "why  he  and  his 
sect  preach  in  hedges  and  not  publicly  in  the  pulpit,  nor  come 
before  the  people  ?"  He  received  the  striking  answer :  "The 
word  of  God  [except  when  preached  in  the  church  houses  after 
the  prescribed  creed]  is  cruelly  persecuted  and  we  are  not  per- 
mitted to  preach.  Nevertheless,  we  must  come  together,  and 
this  we  do  openly  and  not  secretly  [although  not  before  the 
eyes  of  those  who  seek  our  lives].  And  not  enough  that  we  are 
forbidden  and  hindered  to  preach  the  Word,  but  to  be  doers  of 
the  W^ord  is  neither  granted  us."^* 

IVIenno  Simons  and  the  dissenters  in  general  belonged  to 
the  class  designated  by  the  theologians  of  the  state  churches  as 
hedge-preachers.     Menno  writes : 

"It  has  come  to  this  through  the  misrepresentation,  up- 
braiding, and  agitation  of  the  theologians  that,  alas,  one  can  not 
publicly  say  anything  about  the  word  of  the  Lord,  although  it 
alone  is  the  bread  whereby  our  souls  must  live."  (510;    II.  315). 

"That  we  see  ourselves  compelled  at  times  to  preach  the 
word  of  the  Lord  and  engage  in  His  work  at  night,  I  fear, 
Gellius  and  the  theologians  are  perhaps  the  principal  cause. 
For  through  their  inimical,  undeserved  upbraiding,  slandering 
and  defaming  they  have  so  embittered  and  continue  to  embitter 
all  lords,  princes,  rulers,  and  magistrates  against  us,  that  we, 
alas,  find  it  impossible  by  Scriptural  arguments  or  by  our  sup- 
plications, tears,  homelcssness,  loss  of  possession  and  life  to 
move  them,  etc. 

"Notwithstanding  this,  Gellius  and  others  are  not  ashamed 


"  This  hook  is  found  Erl.  E.,  vol.  31,  pp.  213-227;  Walch  St.  L.,  vol. 
20,  col.  1664-1677. 

1^  Cor/y.  Rcf.,  Mclanchthon's  Works,  vol.  2,  p.  1001.  Heinz  Krauth 
was  executed  upon  Melanchthon's  advice  on  January  27,  1536,  for  no 
other  crime  than  false  doctrine  and  hedge-preaching. 


Unprecedented  Persecution  105 

to  say  that  we  from  fear  of  the  cross  secretly  enter  cities  and 
villages,  sit  with  doors  closed,  etc.,  just  as  if  we  were  stones  or 
blocks  of  wood  which  do  not  nor  can  have  any  fear  of  death; 
while  he  and  his  friends  well  know  that  the  chosen  men  of  (jod' 
Abraham,  Isaac,  Jacob,  Moses,  Aaron  together  with  the  apostles 
and  prophets  had  so  great  fear  of  death  that  they  some- 
times took  to  flight. 

"Secondly  I  say  that  as  long  as  I  have  served  the  God-fear- 
ing with  my  small  talent,  I  have  taught  more  by  far  in  day 
tnne  than  at  night.  —  Behold  my  reader  that  which  was  right 
and  free  to  Moses,  Israel,  Christ,  the  apostles  and  the  whole 
prnnitive  church,  namely  to  engage  in  the- word  and  work  of  the 
Lord  at  night,  whether  this  at  this  time  of  all  cruel  tyranny 
should  not  be  free  to  us,  we  will  let  the  intelligent  reader  judge 
in  the  fear  of  the  Lord  according  to  Scripture. 

"Since  it  is  manifest  that  the  whole  world  is  so  inimically 
embittered  against  us,  although  undeservedly,  that  we  are  not 
suffered  to  be  heard  or  seen,  and  many  an  innocent  sheep  of  the 
Lord,  many  a  God-fearing  one  who  is  not  a  teacher  is  led  to  tlie 
slaughter  here  and  there,  is  without  all  mercy  executed  and 
murdered  with  the  sword,  water  and  fire,  and  that  to  us  home- 
less teachers  not  anywhere  under  the  heavens  is  given  so  much 
as  a  pig-sty  to  live  in  liberty  with  the  knowledge  and  consent  of 
the  authorities,  but  through  public  mandates  we  are  judged  be- 
fore we  are  apprehended  and  condemned  before  we  are  convict- 
ed, and  since  such  conditions  did  to  my  knowledge  nowhere  pre- 
vail m  the  times  of  the  apostles,  therefore  I  pray  all  my  readers 
for  God's  sake  to  consider  in  the  fear  of  the  Lord  what  great 
injustice  Gellius  and  his  friends  have  done  us,  through  his^'per- 
verted,  bitter  words,  viz.,  night-preaching,  hedge-preachino-    etc 

when  we  can  not  do  otherwise,  as  is  well  known We  are 

prepared  at  all  times  to  render  an  account  of  our  faith  to  every- 
one and  to  defend  the  truth,  whenever  it  can  be  done  in  good 
faith  without  deceit  and  secret  intent  at  our  lives  (^34  sen  • 
II:  11-13).  ^  ^•' 

"Further  we  desire  that  the  reasonable  reader  may  take 
into  consideration  that  a  true  teacher  who  preaches  the  word 
of  the  Lord  unblamably,  can  not  in  our  day  live  or  travel  openly 
m  any  kingdom,  country  or  city  under  heaven,  as  far  as  our 
k-nowledge  goes,  if  he  be  known. 

"Besides  we  see  with  our  eves  that  the  simple  innocent 
sheep  must  suffer  and  be  led  to  the  slaughter,  though  they  are 
not  teachers.  And  the  teachers  then  who  are  blamed  for  all  and 
who  with  Christ  are  hated  above  all  evil-doers  should  labor  in 
public  in  these  mad,  fearful  times  of  all  evil  and  tyranny      It 


106  Menno  Simons 

woukl  be  great   folly,   for  to  do  so  is  not  required  by  common 
sense  nor  by  the  Scriptures. 

"And  although  we  do  not  teach  in  public  meetings  to  which 
everybody  is  invited,  nevertheless  the  truth  is  not  kept  as  a 
secret  but  is  preached  here  and  there  both  by  night  and  by  day, 
in  cities  and  countries,  verbally  and  in  writing,  by  life  and 
death.  Judges,  henchmen,  dungeons,  fetters,  water,  fire,  sword 
and  stake  are  witnesses  of  it. 

"In  like  manner  Flanders,  Brabant,  Holland  and  Gelders 
must  certainly  confess  at  the  last  judgment  that  the  word  was 
preached  to  them  in  great  power;  for  they,  for  the  sake  of  the 
preached  word,  shed  the  innocent  blood  like  water.  Yea  it  is 
preached  in  those  places  in  such  manner  that  we  must  well  say 
with  Paul:  "If  our  gospel  is  hid,  it  is  hid  to  them  that  are  lost; 
in  whom  the  God  of  this  world  has  blinded  the  minds  of  them 
which  beheve  not."     II  Cor.  4:3,4.     (515;    11:321). 

"It  is  his  urging  demand  that  we  labor  and  preach  publicly 
notwithstanding  he  knows  well  that  it  is  as  impossible  for  us  to 
do  so  without  losing  our  lives  as  it  is  to  go  on  water  without 
sinking,  or  to  take  poison  without  dying;  for  alas,  he  and  the 
theologians  have  brought  it  to  this,  by  their  ungrounded  accusa- 
tions, that  we  are  alas  already  condemned  to  death  before  we 
have  been  apprehended.  (260;  11:35). 

Claus  Felbinger,  a  Huterite  evangelist  of  Moravia  wrote  in 
1560: 

"Some  have  asked  us  why  we  came  into  the  coimtry  of  the 
Duke  of  I>avaria  to  dissuade  the  people  from  him.  I  answered : 
We  go  not  only  into  this  land,  but  into  all  lands,  as  far  as  our 
language  extends.  For  wherever  God  opens  a  door  unto  us, 
shows  us  zealous  hearts  who  diligently  seek  after  Him,  have  a 
dislike  of  the  ungodly  life  of  the  world  and  (lesire  to  do  right, 
to  all  such  places  we  aim  to  go  and  for  this  we  have  scriptural 
ground."^^ 

The  Huterite  Chronicler  Caspar  Braitmichl  wrote  in  1570: 
"The  Christian  mission  is  carried  out  among  us,  concerning 
which  the  Lord  commands  and  says:  'As  my  Father  hath  sent 
me,  even  so  send  I  you,'  and  again:  T  have  chosen  you  and 
ordained  you,  that  ye  should  go  forth  and  bring  fruit.'  There- 
fore ministers  of  the  Gospel  and  their  heli)ers  are  annually  sent 
forth  into  the  countries  where  it  is  believed  that  their  labors 
may  be  crowned  with  fruit.  They  visit  those  who  desire  to 
amend  their  lives,  who  inquire  after  the  truth  and  show  a  zeal 


^•''  Ottius,  Ai\nal.  Anab.,  p.   135. 


The  Missionaries  107 

for  it.  Them  they  lead  out  [into  ]\Ioravia]  at  night  and  day, 
according  to  their  desire,  regardless  of  catch-polls  and  hench- 
men-and  although  many  lose  their  lives  in  this  endeavor.'" 

Christophus  Andreas  Fischer,  the  priest  of  Feldsberg,  in 
his  Fifty-four  Strong  Reasons  etc.,  informs  us  that  "those  who 
have  airea'ly  twice  or  thrice  taken  their  lives  into  their  hands," 
were  as  a  rule  chosen  as  missionaries.  "They  travel  mostly  at 
night  time.  They  say  at  first  that  they  are  sent  only  to  the  poor 
and  plain  people.  —  They  read  to  the  people  from  the  little 
Zwinglian  Testament,  printed  in  Zurich,  what  serves  for  their 
devilish  deception,"  etc.'' 

While  Luther  forbade  his  followers  to  labor  as  "hedge- 
preachers"  in  Catholic  countries  and  gave  the  people  no  voice 
in  tlie  affairs  of  the  church,  he  not  only  laid  tlie  right  to  intro- 
duce the  Reformation  wholly  into  the  hands  of  the  princes  and 
civil  authorities,  but  was  also  willing  to  meet  "the  weak"  among 
the  princes  half  way  in  the  matter  of  the  reformation  of  wor- 
ship and  practice.  The  Margrave  Joachim  of  Brantlenburg  in- 
tro  kiccd  the  Lutlieran  (^cctrine  in  his  land  in  1539.  but  in  order 
not  to  hazard  the  good  will  of  th.e  emperor,  lie  retained  nearlv 
all  of  Roman  Catholic  ceremonies  and  practices,  including  the 
carrying  of  tlie  Most  Holy  in  processions ;    but  he  accepted  the 


'"   -M  ami  .script   "(tCiiu-inde-GcscitichtsbucI}.'' 

I''  Vicr  und  funfftzig  Erhcbliche  Ursachcn.  W'antmb  die  IVidcr- 
tauffer  nicht  sein  im  Lande  zu  leyden,  1607,  p.  8.  The  last  sentence  of 
Fischer,  concerning  the  Zurich  New  Testament  is  a  quotation  from 
Erhard,  C,  Gruendliche  kurtz  verfaszte  Historia  Von  Muensterischen 
'Vidcytduffcrn.  etc.,  Munich,  15.SK.  p.  45t\  This  New  Testament  was  of 
the  original  Zurich  version  which  was  published  prior  to  the  division  be- 
tween the  Zwinglians  and  Swiss  Brethren.  In  later  editions  various 
changes  were  made  by  Zwinglian  theologians.  The  Swiss  Brethren  be- 
lieving the  old  version  the  more  correct  rendering  continued  to  use  it. 
This  version  was  consequently  forbidden  by  the  Zwinglian  government 
of  the  canton  Bern.  All  copies  that  could  be  found  wore  confiscated. 
The  Brethren  had  it  reppinted  at  Basel,  Frankfurt  on  the  Main,  Leipzig 
and  later  at  Ephrata  in  Pennsylvania ;  hence  it  was  known  by  the  name 
of  Anabaptist  (Taeufer)  Testament  while  formerly  the  luime  of  l"ros- 
chowcr.  the  printer  of  the  first  edition,  was  commonly  connected  with 
its  name. 


108  Menno  Simons 

doctrine  of  justification  by  faith  and  in  the  Lord's  supper  the 
cup  for  the  laity.  Luther,  when  his  opinion  was  asked,  said, 
the  old  ceremonies  may  be  retained  for  the  time  and,  said  he 
further,  if  it  pleased  the  Margrave  to  do  so,  he  might  in  the 
processions  "dance  and  leap"  before  the  Most  Holy,  as  did 
David  of  old  when  the  ark  was  brought  to  Jerusalem  (II  Sam. 
6:14).  The  preachers  of  Brandenburg  were  under  obligation  to 
maintain  the  old  superstitious  ceremonies.  Instead  of  looking 
to  the  Scriptures  for  guidance,  the  Margrave  was  guided  by  the 
desire  of  the  Catholic  emperor  and  the  preachers  by  the  decision 
of  the  Margrave.  To  disregard  the  orders  of  the  civil  ruler 
would  have  been  treated  as  a  grave  offense.  Also  in  Silesia  and 
in  other  provinces  the  church  remained  under  the  (nominal) 
jurisdiction  of  the  Catholic  bishops,  notwithstanding  the  limited 
changes  which  had  been  made. 

i\Ienno  Simons  frequently  refers  to  these  conditions.  Under 
the  marginal  title  "The  clergy  and  the  judges  do  not  serve  God, 
but  the  princes,"  he  says : 

"Beloved  rulers,  why  further  multiply  words?  You  do 
similarly  as  the  priests  and  preachers  who  through  the  instruc- 
tion of  Scripture  have  come  to  some  knowledge  of  the  truth ; 
but  since  they  love  their  poor,  ease-loving  belly  more  than  God, 
they  preach  and  teach  it  just  to  the  extent  as  is  specified  and  per- 
mitted in  the  mandates  and  decrees  of  the  princes,  so  that  in  no 
case  they  may  incur  the  displeasure  of  the  world  and  be  not 
deprived  of  their  worldly  honor  and  easy  life.  It  is  the  same 
W'ith  you,  my  dear  lords  ....  in  order  to  maintain  the  friend- 
ship of  the  emperor  and  retain  your  fat  revenues  (I  mean  you 
who  are  guilty  of  blood)  Jesus  Christ  with  His  innocent  lambs 
must  without  mercy  be  apprehended,  banished,  robbed  and  con- 
demned to  death  by  you,  as  if  He  were  the  ringleader  of  all 
rogues  and  thieves  and  worthy  of  torture  and  shame."  [77: 
I:  110). 

Under  the  marginal  title,  "The  preachers  of  our  time  dcv 
not  serve  Christ,  but  the  Princes,"  Menno  writes  further: 

"How  much  ever  some  of  them  boast  of  the  holy  Gospel  of 
Christ,  yet,  it  is  not  preached  except  in  a  deformed  and  useless 
fashion,  and  only  to  the  extent  that  the  worldly  princes  and  gov- 
ernments will  tolerate  and  permit.     For  as  the  princes  are,  so- 


The  State  Church  Reformation  109 

are  the  preachers,  and  as  the  preachers  are,  so  is  the  church ; 
and  this  is  carried  so  far  that  one  must  withdraw  from  Oirist 
Jesus  and  His  holy  apostles  and  disregard  their  teaching  and 
adhere  to  the  princes  and  the  theologians  and  believe  their  word 
—  all  on  pain  of  being  broken  on  the  wheel,  or  burned  at  their 
hands,  or  killed  and  murdered  in  some  other  tyrannical  way ; 
just  as  if  the  preachers  should  be  sent  by  the  princes  and  not  by 
Jesus  Christ"  (441;  11:239). 

"The  foundation  of  the  faith  and  religion  of  the  [state- 
church]  preachers  are  the  emperor,  kings,  princes  and  magis- 
trates ;  what  these  order  they  teach ;  what  these  forbid  they 
leave  untouched"  (157a;  1 :202a). 

"It  is  our  conviction  that  in  this  as  well  as  in  all  other 
matters  pertaining  to  conscience,  we  can  not  and  must  not  look 
upon  rulers  or  princes,  not  upon  doctors  or  masters  of  the 
schools,  not  upon  councils  of  the  church  fathers  or  long 
established  customs ;  for  here  neither  emperor  nor  king,  neither 
doctors  nor  licentiates,  neither  ecumenical  councils  nor  proscrip- 
tions have  any  authority  against  the  Word  of  God.  In  these 
matters  we  cannot  be  guided  by  any  person,  human  authority, 
human  wisdom  or  time-serving,  but  we  must  look  alone  upon 
the  expressed  and  clear  command  of  Christ  and  the  pure  doc- 
trine and  practices  of  His  holy  apostles,  as  has  been  said  above." 
(17a;    1 :31b). 

In  certain  states,  e.  g.  Saxony  and  Hesse,  the  population 
was  comparatively  well  prepared  for  the  introduction  of  the 
Reformation  through  the  government,  in  many  places  the  ma- 
jority welcomed  the  new  doctrines.  In  other  states  the  change 
was  made  quite  abrupt  and  neither  the  people  nor  their  spiritual 
advisers  were  in  a  position  to  be  benefitted  by  the  new  creed. 
The  new  doctrine  and  practice  were  contrary  to  what  they 
looked  upon  as  orthodox.  They  found  it  impossible  to  change 
their  religious  opinions  at  the  command  of  the  princes.  In  so 
far  as  the  Reformation  was  not  welcomed  by  the  people  an.l 
they  were  compelled  to  accept  a  new  faith  against  their  own 
conviction,  the  consequences  proved  sad  indeed.  There  can  be 
no  doubt  that  the  doctrine  of  justification  by  faith  was  largely 
misunderstood  and  hence  fruitful  of  evil.  It  is  a  noteworthv 
fact  that  one  of  Luther's  closest  friends  advanced  the  opinion 


no  Menno  Simons 

that  "good  works  arc  injurious  to  salvation."  In  the  Scriptures 
justification  by  faith  goes  together  with  repentance  and  conver- 
sion. This  fact  was  largely  ignored  by  the  state  church  Reform- 
ers. Vet  only  in  so  far  as  the  spiritual  condition  and  the  life  of 
the  people  were  improved,  was  the  church  really  reformed. 
Menno  Simons  believed  that  "with  few  exceptions"  the  people 
were  not  bettered  by  the  introduction  of  the  state  church  Refor- 
mation. He  gives  us  a  graphic  picture  of  conditions  as  evident- 
ly they  were  frequently  found.  He  says  of  those  who  had  ac- 
cepted Luther's  doctrine  by  order  of  the  rulers: 

"If  any  one  can  simply  say  with  them:  Oh,  what  honorless 
knaves  and  villains  these  desperate  priests  and  monks  are ! 
They  curse  them  and  wish  them  the  French  disease.  The  wick- 
ed po]je  with  his  shorn  crew,  they  say,  has  deceived  us  long 
enough  with  purgatory,  confession  and  fasting;  we  now  eat  as 
we  have  appetite,  fish  or  meat  as  we  desire^**  for  every  creature 
of  God  is  good,  says  Paul,  and  is  not  to  be  rejected ;  but  what 
precedes  they  do  not  understand,  namely  to  those  who  believe 
and  know  the  truth  and  receive  the  food  with  thanksgiving. 
They  further  say:  How  shainefully  have  they  deceived  us  poor 
people,  that  they  have  robbed  us  of  the  blood  of  the  Lord  and 
have  ])ointed  us  to  their  merchandise,  etc.,  but,  God  !)e  praised, 
we  now  know  that  our  own  works  avail  nothing,  and  that  the 
death  and  blood  of  Ghrist  alone  must  blot  out  and  atone  for 
our  sins.  They  begin  to  sing  a  Psalm :  The  snare  is  broken  and 
v>'e  are  escaped,  etc.  [Ps.  124:7.],  and  while  they  speak,  the 
beer  an  1  wine  perchance  flow  from  their  drunken  mouths  and 
noses.  Any  one  v.ho  can  but  join  them  in  singing  this  rhime, 
not  considering  how  carnal  his  life  may  be,  is  a  good  evangelical 
man  and  an  acceptable  brother.  .And  should  ever  some  one 
come  v.ho  in  sincere,  true  love  would  admonish  and  reprove 
them  and  point  to  Jesus  Christ,  to  His  doctrine,  ordinances  and 
unblamable  exan^plc,  and  show  that  it  does  not  become  a  Chris- 
tian to  carouse  and  drink,  to  revile  and  curse,  etc.,  he  must  im- 
mediately hear  that  he  is  a  legalist,  one  who  would  take  heaven 
by  storm,  a  factionist,  a  fanatic,  a  hypocrite,  a  defamer  of  the 


'"  As  early  as  1524  Melanclithoii  wrote:  "The  common  people  adhere 
to  Luther  only  because  they  think  there  will  further  be  no  duty  laid 
r.pon  them.  —  Many  believe  themselves  to  be  very  pious  and  holy  when 
they  upbraid  priests  and  monks  or  eat  meat  on  Friday."  Supplementa 
Mclanchthonia.  vol.   1,  pp.  239,  247. 


A  Compromising  Gospel  1 1 1 

sacrament,  an  Anabaptist.  —  Both  teachers  and  disciples  bear, 
as  concerns  various  carnal  works,  the  same  cap,  as  the  saying  i'^. 
I  write  what  I  know  and  testify  what  I  have  heard  and  seen, 
and  I  know  that  I  testify  the  truth"  (78;  I:  112). 

"The  people  they  console  with  the  teaching  that  Christ  has 
paid  for  our  sins,  faith  alone  should  have  our  thought,  we  are 
poor  sinners  and  can  not  keep  God's  commandments,  an-l  sim- 
ilar ease-loving  consolations,  so  that  every  one  selfishly  seeks 
the  liberty  of  the  flesh  through  the  new  doctrine.  —  They  re- 
main in  the  old  corrupt  way  of  sin,  in  an  unchanged  life,  with- 
out any  fear  of  God,  just  as  if  they  never  in  their  lives  lieaid 
one  syllable  of  the  word  of  the  Lord  and  as  if  God  woukl  not 
punish  wickedness  and  unrighteousness"    (293;  II  :8b). 

"Notwithstanding,  through  the  preaching  of  their  compro- 
mising gospel,  such  a  wild  and  reckless  liberty  is  in  evidence 
in  all  Germany  that  you  can  not  rebuke  them  for  their  open  i\n- 
chastity,  intemperance,  cursing  and  swearing,  lasciviousncss  and 
foul  words  without  being  compelled  to  hear  that  you  are  a 
separatist,  vagabond,  fanatic,  heaven-stormer,  Anabapti-^t  an.l 
other  terms  of  reproach  and  insult"  (251b;  II  :29a}. 

"They  [the  Zwinglian  and  Lutheran  preacher^  |  have 
brought  the  poor,  indifferent  people  to  a  disorderly,  unrestrained, 
fruitless,  impenitent  life,  just  as  if  never  the  prophetic  or  the 
apostolic  doctrine,  or  the  Word  of  God  had  been  preached,  and. 
as  if  never  Christ  nor  the  Holy  Spirit  had  appeared  upon  earth! 
Had  they  with  true  wisdom  and  humility  known,  accepted  and 
followed  the  Word  and  ordinance  of  the  Lord  and  tlie  usa'^e 
and  example  of  the  apostles,  and  earnestly  feared  their  God; 
had  they  not  flattered  the  lords  and  princes  and  the  world  in 
general,  but  proclaimed  the  doctrine  in  true  zeal  with.out  any 
respect  ,of  persons,  or  favor ;  had  they  unto  death,  witli  faith- 
fulness in  doctrine  and  life,  rebuked  the  sins  of  all  mankin  I 
whether  of  high  or  low  station;  had  they  in  such  manner 
obe.liently  preached  and  testified  of  the  work  and  (70S])el  of 
God  and  thus  assembled  and  organized  unto  the  Lord  a  pious 
penitent  people,  that  is.  a  true  church,  after  the  apostolic  ex- 
ample, and  not  sought  their  own  gain  and  ease  through  ii ;  and 
had  they  refrained  from  abu.'^ing  those  who  are  pious  and  fear 
God,  then  the  precious  Word,  the  glorious  Gospel  of  the  grace 
of  Christ  would  never  have  been  treated  so  lightmindcdlv.  nor 
would  the  poor,  unwary  people  have  come  into  such  a  wild, 
dreadful  condition  as.  alas,  may  now  be  witnessed  evervwher-^  " 
(236b;  II: 13b). 

What  was  considered  the  bounden  duty  of  the  state  church 


112  Menno  Simons 

preachers,  viz.,  that  they  must  confine  their  labors  to  the  place 
assigned  to  them  by  the  goveniment,  was  a  grave  offense  in  the 
opinion  of  the  dissenters.  Menno  Simons  often  testifies  that  he 
was  constrained  in  conscience,  through  love  to  God  and  to  the 
unsaved,  to  risk  his  life  in  the  endeavor  to  spread  the  evangel- 
ical truth.  The  Anabaptist  leader  Pilgram  Marbeck  says  of  the 
reformers  of  Strasburg,  in  1532,  that  they  preach  only  in  places 
to  which  the  protection  of  the  government  extends  "and  not 
freely  under  the  cross  of  Christ;  therefore  their  gospel  did  not 
bring  fruit. "'^  Jacob  Gross  of  Waldshut  complained  that  the 
reformers  of  Zurich  "do  not  go  anywhere.  If  they  were  true 
evangelists,  they  would  go  out  as  the  messengers  of  God  to 
proclaim  His  word  and  to  point  tb.e  erring  to  the  true  way. 
But  now  no  one  can  prevail  over  them  to  go  forth,  neither  by 
petition  nor  demand,  for  they  have  a  spirit  of  fear,"-"  "The 
Gospel  will  have  martyrs,"  says  Sebastian  Franck,  "but  these 
preachers  bark  only  in  their  own  house  where  they  are  se- 
cure."-^ Cornelius  says  correctly  that  in  Catholic  countries 
wdiere  state  church  Protestantism  was  persecuted,  the  field  was 
left  to  the  Anabaptists  who  did  not  shrink  back  from  dangers  of 
torture  and  death.--  On  the  point  of  the  missionary  calling  of 
the  church  Menno  Simons  differerl  from  Luther,  Zwingli  and 
Calvin  who  held  that  t]ie  commission  to  preach  the  Gospel  to  all 
nations  concerned  only  the  apostles  while  Menno  believed  it  to 
be  binding  for  the  Cliristian  church  as  such.^^ 

Although  Lutiicr,  in  his  booklet  Of  the  Hcdgc-Prcach- 
crs.  says  that  these  men  "preach"  to  the  people  who  are  working 
in  the  harvest,  in  the  fields  and  in  the  woods,  it  was  evidently 
their  custom  to  speak  to  one  or  a  few  on  the  subject  of  salva- 
tion.    To  refer  to  personal  work  of  this  kind  as  preaching  when 


"  Scliiess.  Briefzverhsel  Blaurcrs,  vol.   1,  p.  316. 

20  Egli,  Zuericher  IViedcrtacufcr,  p.  45. 

-1   Ilegler,  Prancks  Lat.  Paraf'hrasc,  etc.,  p.  103. 

-2  rornelius,  Muenst.  Aufruhr.  vol.  2,  p.  44. 

^  Compare  Moeller-Kawerau,  Kirchcngeschichte ,  vol.  3,  p.  408, 
Grisar.  Luther,  vol.  3,  p.  1022.  Menno  Simons  will  be  quoted  on  the 
subject  of  missions. 


The  Pious  Called  Anabaptists  113 

preaching  by  laymen  was  considered  a  grave  offence  was  not  to 
■encourage  religious  discussions  among  those  who  were  not  or- 
dained ministers.  Not  a  few  were  of  the  opinion  that  uncom- 
mon interest  in  religious  questions  on  the  part  of  the  people 
savored  of  Anabaptism.  In  1548  Matthaus  Lother,  a  member 
■of  the  Lutheran  state  church  at  Zwickau  in  Saxony  wrote: 

"If  now  faith  is  coupled  with  love  and  consequently  one 
v^'ho  experiences  it  can  not  refrain  from  speaking  of  it  and  from 
praising  God:  if  then  the  wise  and  great  authorities  are  in- 
formed of  it  (I  speak  not  only  of  the  Papists  but  also  the 
Evangelical),  such  a  man  must  hear  that  it  is  said:  You  are  a 
hedge-preacher,  an  enthusiast  and  Anabaptist,  you  should  be 
forbidden  the  town ;  the  proper  place  for  that  of  which  you 
speak  is  the  church.  And  if  consequently  the  preachers  hear  of 
it,  they  also  reprove  him,  and  say :  Look,  look !  How  does  this 
-enthusiast  dare  to  hold  up  his  head.  He  has  perchance  read 
some  German  Kadoechcn  and  has  swallowed  the  Holy  Ghost, 
feathers  and  all !  And  they  exhort  the  authorities  to  bid  him 
to  turn  from  it  and  impertinently  they  say  that  to  talk  of  such 
things  was  not  committed  to  common  people  and  was  not  be- 
coming for  them,  and  they  should  let  the  theologians  have  a  care 
for  these  things.  —  It  is  true,  it  should  be  heard  and  learned  in 
the  churches,  but  out  of  the  churches  it  should  be  practiced  and 
increased.  And  you  say :  It  is  not  committed  to  us ;  the  proper 
place  to  speak  of  it  is  the  church  and  it  is  for  the  preachers. 
Are  these  not  terrible  conditions  among  pious  Christians  in 
these  latter  times?"-* 

The  assertion  found  in  the  writings  of  Menno  Simons  and 
other  Anabaptists  that  to  lead  a  pious  life  meant  to  incur  the 
suspicion  of  entertaining  Anabaptist  views  is  not  based,  as  has 
"been  supposed,  on  an  unwarranted  generalization.  Heinrich 
Bullinger,  without  doubt  a  reliable  witness  on  the  point  in  ques- 
tion, says :  "There  are  those  who  are  not  Anabaptists  but  have 
a  pronounced  averseness  against  the  pomp  and  frivolity  of  the 
world ;  therefore  they  earnestly  denounce  glaring  sin  and  vice 
and  hence  are  by  petulant  persons  named  or  revilefully  called 


°*  Wappler,   Inquisition   u.   Ketscrprozesse  in   Zwickau,  p.    161.     The 
meaning  of  the  word  Kadoechcn  is  unknown. 


114  Menno  Simons 

Anabaptists."-"*  By  tliis  testimony  of  Biillinger  the  assertion  of 
the  Swiss  Brethren  that  zealous  Christians  of  the  state  church 
were  suspected  to  be  Anabaptists  is  corroborated.  The  Breth- 
ren, according  to  Rullinger's  further  statement  said : 

"If  we,  by  God's  grace,  carry  into  practice  and  do,  beHeve, 
teach  and  Hve  the  doctrine  which  they  [the  ZwingHans]  them- 
selves have  at  first  advocated,  we  are  an  abomination  to  them; 
tliey  will  not  tolerate  us ;  they  denounce  and  upbraid  us  in  tiiis 
our  Christian  faith  as  if  it  were  heretical  and  an  error;  they 
call  upon  the  worldly  authorities  against  us  and  instigate  and 
incite  them  to  persecute  and  kill  us ;  yea  whoever  among  their 
own  denomination  will  do  and  live  rightly  is  given  by  them  the 
same  name  as  we,  namely  Anabaptists."-" 

George  Wizel  wrote  in  1531  :  "Whoever  speaks  against  the 
wicked  customs  of  the  times  and  urges  the  nee.d  of  a  Christian 
life,  must  be  called  an  evil  Anabaptist ;  many  a  one  knows  not 
how  to  clear  himself  of  this  suspicion  except  by  frequent  drink- 
ing bouts.  For  your  evangelical  liberty  has  resulted  in  this, 
that  ....  he  who  earnestly  seeks  to  mend  his  life^  is  considered 
an  Anabaptist."^^  Caspar  Schwenckfeld  testifies  repeatedly  that 
a  pious  life  brought  the  accusation  of  Anabaptism.  "Those 
who  begin  an  earnest  Christian  life  and  live  piously,"  says  he, 
"are  generally  considered  and  asserted  to  be  Anabaptists."  "I 
am  maligned  both  by  preachers  and  others  to  be  an  Anabaptist, 
just  as  all  who  lead  a  true,  exemplary  pious  life  are  now  almost 
everywhere  given  this  name.""^  Johann  Valentin  Andreae,  a 
tiieologian  of  the  I-utheran  state  church,  wrote:  "Whoever 
seeks  now  to  lead  an  irrej)roachable  life,  is  called  an  enthusiast, 
a  Schwenckfelder.  an  Anabaptist."^'' 


-•'■•  "So  .si;i(l  aucli  aiiderc,  uclclic  ini  Gruiul  nit  Wicdcrtiiiifer  sind, 
doch  heftigen  Miszfal!  hahen  an  der  Welt  Ueppigkeit  und  Leichtfertig- 
keit  und  danim  heftig  anklagcn  .Schand  nnd  I.astcr.  und  danncnhcr  von 
mutwilligen  Lcuten  Wiedertriufer  gcniimt  odor  gescholten  worden."" 
Wicdcrt.   l'rs{)nina.  P-  170. 

-**  Bullinger,    Wicdcri.    Crsf^ning,    fol.   224'"'. 

-"  Cornelius,  Mucvsl.  Aufr.,  vol.  2,  p.  44.  Compare  Loserth,  B. 
llnhmaicr,  p.  7 

2**  Schwer.ckf eld's  Hpistolni-.  vol.  2.  p.  307;    the  same.   vol.   1,  p.   203. 

^  Moeller-Kawerau,  Kirchengcschichlc.  vol.  .3,  p.  386. 


Against  Legalism  115 

The  theologians  of  the  state  churches,  including  Luther  and 
other  leading  reformers,  frequently  referred  to  the  Anabaptists 
as  "work  saints,"  i.  e.  legalists  who  disown  the  principle  of 
justification  by  faith  and  seek  salvation  through  good  works. 
Menno  Simons  brands  this  charge  as  "a  wretched  untruth" 
(495;  II:  300a).  He  points  out  the  fallacy  of  this  accusation 
and  asserts  that  this  reproachful  name  was  as  a  rule  given  those 
who  manifested  earnestness  and  zeal  in  the  Christian  life.  In 
his  defence  against  this  accusation  he  does  not  deny  that  he  and 
his  brethren  urge  the  need  of  "striving  after  holiness,"  but  he 
protests  that  this  is  not  an  evidence  of  rejecting  the  doctrine  of 
salvation  by  grace,  and  of  justification  by  faith.     He  says: 

"Behold,  kind  reader,  we  do  not  seek  our  salvation  in 
works,  words,  or  sacraments,  as  do  the  theologians,  although 
they  make  assertions  to  that  effect  concerning  us,  but  alone  in 
Jesus  Christ  and  in  no  other  means  in  heaven  or  on  earth.  In 
this  means  alone  we  rejoice,  and  in  no  other.  We  trust,  by  the 
grace  of  God,  to  abide  therein  unto  death. 

"But  that  we  shun  carnal  works  and  in  our  weakness  desire 
to  conform  ourselves  to  His  word  and  commandment,  this  we 
do  [not  for  the  reason  that  we  believe  in  salvation  by  works 
but]  because  He  has  so  taught  and  commanded  us.  For  he  who 
does  not  walk  according  to  His  doctrine,  bears  testimony  by 
his  own  deeds  that  he  does  not  believe  in  Him  nor  know  Him 
and  is  not  in  the  communion  of  the  saints.-''*^ 

"The  believers  are  ready  in  their  weakness  to  obey  His  holy 
word,  will,  commandment,  advice,  doctrine  and  ordinances,  and 
thus  they  show  in  deed  that  they  believe,  that  they  are  born  of 
God  and  of  a  spiritual  nature.  They  lead  a  pious,  unblamable 
life  before  all  men.  They  are  baptized  according  to  the  com- 
mandment of  the  Lord,  as  an  indication  and  testimony  that  they 
have  buried  their  sins  in  Christ's  death  and  desire  to  walk  with 
Him  in  newness  of  life.  They  break  the  bread  of  ]^eace  with 
their  beloved  brethren  as  a  proof  and  testimony  that  they  are 
one   with   Christ  and   in   His   holy   ciuirch   and   that   they   have. 


^^  The  fact  is  significant  that  Menno  in  some  of  his  earliest  hooks 
found  it  necessary  to  point  out  that  he  and  his  hretliren  were  orthodox 
■on  the  doctrine  of  justification  hy  faith  although  they  strove  to  lead  a 
I'lous  life.  This  doctrine  was  largely  misunderstood  and  misapplied  in 
tlie  time  of  the  Reformation. 


116  Menno  Simons 

either  in  heaven  or  on  earth,  no  other  means  of  grace  and  re- 
mission of  their  sins,  than  the  innocent  hody  and  hlood  of  our 
Lord  Jesus  Christ  alone  which  He  once  for  all,  hy  His  eternal 
Spirit  in  obedience  to  the  Father,  has  sacrificed  and  shed  upon 
the  cross  for  us  poor  sinners.  They  walk  in  all  love  and  mercy ; 
they  serve  their  neighbors,  etc.  In  short,  they  conform  them- 
selves in  their  weakness  to  all  the  words,  commandments,  or- 
dinances. Spirit,  rule,  example  and  measure  of  Christ,  as  the 
Scriptures  teach;  for  they  are  in  Christ  and  Christ  is  in  them; 
and  therefore  they  live  no  longer  in  the  old  life  of  sin  after  the 
first  earthly  Adam,  but  (weakness  excepted)  in  the  new  life  of 
righteousness  which  is  of  faith  after  the  second  and  heavenly 
Adam,  Christ;  as  Paul  says:  T  do  not  now  live,  but  Christ 
liveth  in  me;  and  the  life  which  I  now  live,  I  Hve  by  the  faith 
of  the  Son  of  God,  who  loved  me  and  gave  himself  for  me,' 
(Gal.  2:20);  and  Christ  says:  Tf  ye  love  me,  keep  my  com- 
mandments,' (John  14:15). 

"Think  not,  beloved  reader,  that  we  say  this  to  boast  that 
we  be  perfect  and  sinless.  By  no  means.  I  confess  for  myself 
that  my  prayer  is  sometimes  mixed  with  sin  and  my  righteous- 
ness with  unrighteousness.  For  I  feel  through  God's  grace,  if 
only  I  follow  the  unction  of  the  Spirit  and  measure  my  poor 
weak  nature  with  Christ  and  His  commandments,  what  is  the 
nature  of  the  flesh  which  I  inherited  from  Adam.  Yea,  if  God 
should  judge  us  according  to  our  worthiness,  righteousness, 
works  and  merits,  and  not  according  to  His  great  goodness  and 
mercy,  I  confess  w^ith  holy  David  that  no  man  could  stand  be- 
fore His  judgment  (Ps.  143:2;  130:3).  Therefore  let  it  be  far 
from  us  that  we  should  trust  or  glory  in  anything  but  alone  the 
grace  of  our  God  through  Jesus  Chri.st ;  for  it  is  He  alone  and 
none  other  in  eternity  who  has  perfectly  satisfied  the  true  right- 
eousness required  by  God.  It  is  also  well  known  unto  us  by 
God's  grace,  that  all  the  saints  of  God,  from  the  beginning,  have 
ever  deplored  their  corrupt  flesh,  as  may  be  seen  and  observed  in 
the  instance  of  Moses,  David,  Job,  Isaiah,  Paul,  James  and  John. 

"But  for  Christ's  sake  we  are  in  grace;  for  Christ's  sake 
we  are  heard,  for  Christ's  sake  our  failings  and  shortcomings 
which  are  committed  through  weakness,  are  forgiven  ;  for  with 
His  perfect  righteousness  and  with  His  innocent  death  aufj  blood 
He  stands  between  His  Father  and  His  imperfect  children  and 
intercedes  for  all  wdio  believe  in  Him  and  who  strive  through 
faith  in  the  divine  Word  to  turn  from  evil  and  follow  that  which 
is  good,  etc. 

"Mark,  beloved  reader,  that  we  do  not  believe  nor  teach 
that  we  are  saved  by  our  merits  and  works,  as  our  accusers 


Insistence  on  Holy  Life  117 

falsely  assert,  but  alone  through  grace  by  Christ  Jesus,  as  has 
been  said  before"  (462  seq.  11:262  seq.). 

"Because  we  teach  from  the  mouth  of  the  Lord:  He  who 
would  enter  into  life,  must  keep  the  commandments  (Matt. 
19:17;  Mark  10:19;  John  15:10);  in  Christ  neither  circumci- 
sion nor  uncircumcision  avail  but  the  keeping  of  the  command- 
ments of  God  (I  Cor.  7:19)  ;  this  is  the  love  of  God  that  we 
keep  His  commandments  and  His  commandments  are  not  griev- 
ous, I  John  5 :3 ;  therefore  we  are  called  by  the  preachers 
heaven  stormers  and  work  saints,  and  must  hear  that  we  would 
be  saved  by  our  merits,  although  we  have  always  confessed  and 
shall  through  God's  grace  confess  in  eternity  that  we  can  not  be 
saved  by  any  other  means  in  heaven  or  upon  earth,  than  alone 
through  the  merits,  intercession,  death,  and  blood  of  Christ,  as 
has  been  fully  set  forth  above. 

"Behold,  thus  have  these  perverse  people  changed  the  very 
best  to  the  very  worst.  They  do  not  observe  that  all  Scripture 
clearly  condemns  all  wanton,  haughty  despisers  and  transgres- 
sors of  God's  commandments  who  plainly  prove  by  their  deeds 
that  they  are  strangers  to  the  saving  grace  of  God,  do  not  be- 
lieve in  Jesus  Christ  and  according  to  Scripture  abide  in  con- 
demnation, wrath  and  death   (John  3:36)"   (512;  n:317). 

"But  that  they  say  we  are  hypocrites,  and  lie  concerning  us 
that  we  assert  to  be  without  sin,  is,  because  we  teach  with  all 
Scripture  a  life  that  shows  the  fruits  of  penitence ;  we  testify 
with  holy  Paul  that  perjurers,  adulterers,  idolaters,  drunkards, 
avaricious,  liars,  unrighteous  shall  not  inherit  the  kingdom  of 
God  (I  Cor.  6:10;  Gal.  5:21;  Eph.  5:5),  that  those  who  are 
carnally  minded  shall  die,  Rom.  8:13;  and  with  John,  that  those 
who  sin  (understand  purposely  or  wantonly)  are  of  the  devil 
(I  John  3:8)  ;  and  therefore  we  have  in  our  weakness  a  heart- 
felt dismay  of  such  works ;  so  often  we  have  with  Moses  con- 
fessed by  mouth  and  writing  and  ever  will  confess,  that  none  is 
innocent  before  God,  on  account  of  the  inborn  nature  (Gen.  6:5; 
8:21),  and  with  Isaiah  that  we  are  all  as  the  unclean  (Isa. 
64:6)"  etc.  (511;  n:316). 

"Behold  worthy  reader,  here  you  have  our  doctrine  and 
confession  of  justification  as  has  been  here  set  forth.  Judge  for 
yourself  and  know  that  the  preachers  obviously  lie  concerning 
us  when  they  say  that  we  would  be  saved  by  our  merits  and 
works  and  that  we  pretend  to  be  without  sin.  May  the  Lord 
forgive  them  that  they  spread  such  shameless,  gross  falsehoods. 
O  that  these  miserable  men  would  once  take  to  heart  that  the 
backbiters,  slanderers  and  liars  are  of  the  devil  (John  8:44)  etc. 
"This,  I  say,  is  our  doctrine  and  by  the  grace  of  God  will 


1 18  Menno  Simons 

ever  remain  our  doctrine,  for  we  truly  know  and  realize  that  it 
is  the  invincible  word  and  truth  of  the  Lord.  We  testify  there- 
fore before  you  and  before  all  the  world  that,  firstly,  we  do  not 
agree  with  those  who  teach  and  introduce  a  mere  historic,  dead 
faith  which  is  without  a  change  of  heart,  without  Spirit,  power 
and  fruit;  and  secondly  we  do  not  agree  with  those  who  would 
be  saved  through  their  merits  and.  works."     (464;    11:264). 

To  Menno  Simons'  mind  it  was  an  inconsistency  that 
L.uther  held  the  pope  to  be  antichrist,  but  accepted  his  ordina- 
tion and  baptism  as  valid."-  Menno  did  not  admit  a  fundamen- 
tal difference  between  Papism  and  Roman  Catholicism.  Was 
not  the  ]:)ope  acknowledged  by  the  Roman  Church  throughout  as 
its  rightful  head  and  representative,  possessing  divine  authority? 
In  Menno's  opinion  it  was  a  mistake  to  undertake  a  reform  of 
Romanism.    He  says : 

"In  the  second  place  I  say  that  the  same  church  of  which 
Gellius  speaks  was  not  only  adulterated  and  weakened,  as  he 
says,  but  it  has  become  so  estranged  from  God  that  its  members 
worship,  honor  and  serve  gods  of  wood,  stone,  gold  and  silver, 
also  bread  and  wine,  as,  alas,  has  been  publicly  known  these 
many  years  in  all  the  temples  and  houses  of  worshij)  throughout 
Europe,  and  may  yet  daily  be  witnessed  in  many  great  king- 
doms, cities  and  countries. 

"My  reader,  understand  me  rightly.  Idiat  God  should  not 
have  had  His  elect  among  the  above  named  churches,  concerning 
this  we  do  not  dispute,  but  shall  in  humility  leave  this  both  now 
and  forever  to  the  gracious  judgment  of  God,  hoping  that  He 
has  many  thousands  who  are  unknown  to  us  as  they  were  to 
holy  IClijah  ;  but  the  question  under  dis])ute  is  with  what  spirit, 
doctrine,  sacraments,  ordinances  and  life  Christ  has  commanded 
to  gather  unto  Him  an  abiding  church  and  maintain  it  in  His 
ways"  (310;  11:94). 

"I  shall  leave  it  to  the  judgment  of  tiie  attentive  reader 
whether  that  church  which  is  so  wholly  and  entirely  possessed 
and  laid  waste  by  Antichrist  may  be  called  God's  temple.  If  he 
gives  a  negative  answer,  his  judgment  is  according  to  Scripture, 
otherwise    many    passages    of    Scri])ture    would    be    fallible    and 


"  Says  Caspar  Schwenckfcld :  "They  err  who,  although  they  hold 
....  the  pope  to  be  .\ntichrist  and  the  greatest  heretic,  would  neverthe- 
less accept  his  sacraments  as  valid  and  consider  them  equal  with  the 
sacraments  of  Christ."     Corp.  Schwcnckf.,  vol.  4,  p.  1%. 


Fruits  of  False  Doctrine  119 

false,  and  it  would  undeniably  follow  that  God  and  the  devil, 
Christ  and  Antichrist  were  in  one  temple  and  ruled  one  church. 
—  If  GelHus'  assertions  were  well  founded,  it  would  clearly  fol- 
low that  the  church  of  Antichrist  is  even  now  the  true  Christian 
church"  (309a;  II  :92b). 

"Yes,  my  reader,  Gellius  knows  as  well  as  I  what  Christ  has 
commanded  us  concerning  baptism,  how  the  holy  apostles  have 
taught  and  practiced  it;  again  that  Paul  renewed  the  baptism 
in  the  instance  of  certain  persons  who  had  been  baptized  v.-ith 
John's  baptism  (although  this  was  of  heaven),  because  they 
were  not  informed  concerning  the  Holy  Ghost,  also  that  the 
worthy  martyr  Cyprian  with  all  African  bishops  and  the  council 
of  Nice  did  not  consider  the  baptism  of  heretics  valid,  etc. 
Notwithstanding  all  this,  he  calls  us  Anabaptists,  never  con- 
sidering that  in  our  infancy  we  were  baptized  not  only  without 
Spirit,  faith.  Word,  or  divine  command,  but  also  without  all 
accountability  and  understanding,  with  an  obviously  antichristian 
baptism,  administered  by  those  whom  he  and  other  theologians, 
of  his  persuasion  hold  to  be  antichrists,  apostate,  heretics  and 
deceivers,  who  have  never  truly  known  God  nor  His  Word  and 
live  in  open  idolatry,  bending  their  knees  before  wood  and  stone, 
trust  in  the  vain  and  useless  doctrines  and  commandments  of 
men,  who  wantonly  walk  according  to  the  lusts  of  the  flesh  and 
worship  and  honor  the  creature  of  God,  namely  a  piece  of 
bread,  as  the  only  begotten  and  eternal  Son  of  God"  (232; 
11:8). 

"What  is  it  that  deceives  and  blinds  the  German  countries 
even  today,  and  what  causes  them  to  continue  in  their  ungodli- 
ness, if  not  the  inconsiderate  doctrine  of  the  preachers,  the  ill- 
advised  infant  baptism,  idolatrous  supper,  and  that  the  com- 
mandment of  Christ  and  His  apostles  concerning  separation  is 
not  practiced  according  to  the  Scriptures.  —  The  people  drink 
and  carouse,  curse  and  swear,  grasp  and  tear,  lie  and  cheat.  In 
short  the  life  which  is  generally  in  evidence  is  such  as  if  God 
were  a  fabler  and  His  word  a  fairy  tale.  Behold,  such  are  the 
fruits  of  those  who  boldly  boast  that  they  are  the  church  of 
Christ.  Oh,  would  to  God  that  they  could  see  what  Jesus  Christ, 
after  whom  they  call  themselves,  and  His  holy  apostles,  have 
taught  them  in  plain  words  and  what  example  they  have  left 
them,  that  they  might  be  helped.  But  now  there  is  nothing  but 
playing  with  the  letter,  there  is  the  name  and  boasting,  but,  alas, 
the  spirit,  work,  power,  and  fruits  are  not  apparent"  (297  seq. ; 
11:79  seq.). 

Many  are  the  complaints  of  Menno  Simons  that  the  state 
church  Reformation  failed  to  abandon  some  of  the  leading  un- 


120  Menno  Simons 

scriptural  principles  of  Romanism;  the  changes  introduced  did 
not  extend  to  all  that  is  essential  to  a  true  evangelical  church. 
He  says  further: 

"We  know  well  that  you  have  destroyed  the  little  gods  of 
Babylon  such  as  the  Romish  indulgences,  the  invocation  of  the 
departed  saints,  celibacy,  abstaining  from  meats  and  similar  self- 
righteousness,  idolatry  and  superstitution.  But,  alas,  the  terrible 
wrongs  and  abominations  have  remained,  such  as  the  accursed 
unbelief,  the  obstinate  opposition  to  the  truth,  earthly  minded- 
ness,  the  unscriptural  infant  baptism,  the  idolatrous  supper  and 
the  impenitent  old  life  which  is  of  the  flesh.  —  The  branches 
have  been  cut  off  in  part,  but  the  stem  and  the  roots  have  re- 
mained" (38;  1:59). 

"But  what  grieves  me  most  is.  that  those  also  who  in  part 
have  recognized  the  debauchery  of  the  Babylonian  woman  and 
have  put  away  some  of  her  abominations,  yet  cling  to  the  sophis- 
try of  men  to  such  extent  that  they  can  be  taught  or  moved 
neither  by  God's  powerful  word  nor  by  the  unblamable  life, 
candid  testimony  and  innocent  blood  of  so  many  pious  saints.  — 
For  their  clamor  is  for  the  most  part  against  the  pope  and  his 
cardinals,  bishops,  priests  and  monks.  And  all  who,  reproving 
their  deceptive  doctrine,  idolatrous  sacraments  and  vain  life, 
seek  the  best  for  their  poor  souls,  must  be  upbraided  by  them  as 
profaners  of  the  sacrament.  Anabaptists,  fanatics,  and  heretics" 
(38;  1:58). 

The  most  prominent  point  of  controversy  between  the  Ana- 
baptists and  the  leading  reformers  was  the  question  whether 
baptism  is  to  be  administered  to  believers  or  infants.  At  the 
base  of  this  question  lay  principles  of  the  most  fundamental  im- 
port. 

Infant  baptism  was  a  necessary  requirement  for  the  main- 
tenance of  a  state  church  such  as  then  existed  in  everv  state.  In 
every  land  church  and  state  were  united  and  the  membership  of 
the  church  was  supposed  to  be  identical  with  the  population. 
The  people  were  through  infant  baptism  made  members  of  the 
.'-tate  church  in  their  earliest  infancy.  Not  only  in  Roman 
Catholic  but  also  in  Lutheran  and  Zwinglian  countries  every  in- 
habitant (excepting  the  Jews)  was  compelled  by  law  to  hold 
membership  in  the  .state  church;  hence  infant  baptism  was  the 
foremost  requirement  in  the  Protestant  state  churches  as  well  as 


The  Baptismal  Controversy  121 

in  the  Church  of  Rome.  Excluding  or  excommunication  was 
virtually  unknown  except  in  the  instance  of  heretics  who  had 
been  condemned  to  die.  Even  the  criminals  who  filled  the  pris- 
ons were  church  members.  The  creed  of  the  nilers  was  the 
creed  of  the  state.  The  subjects  were  compelled  to  profess  the 
faith  of  the  rulers.  The  masses  of  the  people  fashioned  their 
faith  to  please  the  authorities,  in  order  to  escape  the  dungeon 
and  the  henchman.  Those  who  dared  to  have  a  faith  differing 
from  the  creed  prescribed  by  the  magistrates,  were  subjected  to 
the  most  cruel  persecution  which  was  supposed  to  be  perfectly 
right.  Whosoever  killed  them  thought  he  was  doing  God  service. 
The  issue  of  believers'  baptism  or  infant  baptism  was  one 
which  primarily  concerned  the  conditions  of  membership  in  the 
Christian  church.  Should  the  birth  of  Christian  parents  convey 
the  right  of  membership  in  the  church?  Should  the  infants  be 
made  church  members,  or  should  those  only  be  made  members 
who  accepted  Christ  and  surrendered  themselves  to  Him? 
Should  there  be  exclusive  state  churches  comprising,  by  virtue 
of  the  strong  arm  of  the  state,  the  whole  population,  or  should 
the  precepts  of  Christ  and  the  example  of  the  apostles  be  fol- 
lowed ?  Shall  the  boundary  lines  of  the  church  be  identical  with 
those  of  the  state?  Shall  "the  sword  of  the  Spirit"  rule  the 
church,  or  the  sword  of  brutal  force?  Shall  the  Bible  or  the 
henchman  be  the  final  authority?  Is  it  the  mission  of  the  church 
to  lead  those  who  are  within  its  fold  to  accept  Christ,  or  is  the 
church  a  body  of  believers  whose  mission  field  is  the  world? 
Shall  the  church  and  the  world  be  united  or  separated?  Is  the 
church  essentially  a  hierarchy,  or  is  it  a  body  of  believers? 
These  are  the  questions  which  lay  at  tlie  bottom  of  the  great 
controversy  on  infant  baptism. 

Menno  points  out  that  the  existing  union  of  the  church  with 
the  state  and  the  world  is  unscriptural. 

"The  whole  evangelical  Scriptures  teaoli  diat  Christ's  church 
was  and  must  be  a  people  separated  from  the  world  in  doctrine, 
life  and  worship.  It  was  likewise  in  the  Old  Testament  (II  Cor. 
6:17;   Tit.  2:14;    I  Pet.  2:9,10;    I  Cor.  5:17;    Ex.  19:12). 

"Since   the   church   always   was   and   must   be   a   separated 


122  Menno  Simons 

people,  as  has  been  heard,  and  it  is  clear  as  the  meridian  sun 
that  for  many  centuries  no  difference  has  been  observable  be- 
tween the  church  and  the  world,  but  all  people  have  been  blend- 
ed together  in  baptism,  supper,  life  and  worship  without  any 
separation,  a  condition  which  is  so  clearly  contrary  to  all  Scrip- 
ture, therefore  we  are  constrained  by  the  Spirit  and  word  of 
God  to  the  praise  of  Christ  and  to  the  service  and  betterment 
of  our  neighbor  from  true  motives,  as  set  forth  above,  to  gather 
not  to  us  but  to  the  Lord,  a  pious,  penitent  assembly  or  cliurch 
....  not  by  force  of  arms  or  uproar  (as  is  the  custom  of  the 
poi)ular  sects),  a  church  which  is  separated  from  the  world,  as 
the  Scriptures  teach."     (262;    II  :38a). 

"The  German  church  was  from  the  beginning  Papistic  and 
not  apostolic.  The  church  of  which  Gellius  speaks  was  first 
established  upon  the  foundation  and  abominations  of  the  Pap- 
ists, and  has  remained  so  these  many  years.  It  was  originally 
built,  not  by  the  apostles  upon  the  foundation  of  Christ  but  by 
the  pope  on  his  own  foundation  and  was  throughout  a  Papistic 
and  not  a  Christian  church ;  and  [although  changes  have  been 
made]  it  is  quite  obvious  that  it  has  to  this  hour  neither  teachers 
nor  congregations  nor  life  nor  sacraments,  etc.,  conformable  to 
the  commandment,  doctrine  and  ordinance  of  Christ. 

"The  preachers  should  learn  first  to  know  themselves 
rightly,  and  then  preach  rightly  the  word  of  sincere  repentance 
in  the  power  of  the  Spirit.  All  those  who  accept  it  with  a  be- 
lieving heart  and  truly  repent,  should  then  be  served  with 
Christ's  sacraments  according  to  divine  institution.  .And  those 
who  would  wickedly,  deliberately  despise  it,  should  in  the  j)ower 
of  the  holy  word  be  separated  from  the  communion  of  their 
church,  without  respect  of  persons,  be  they  rich  or  poor.  In 
this  way  they  could  begin  to  gather  a  church  unto  Christ  and  in 
it  rightly  practice  the  ordinances  of  the  Lord  according  to  the 
Scriptures. 

"But  as  long  as  they  baptize  the  unconscious  infants,  esteem 
all  whom  they  have  baptized  as  Christians,  dispense  the  bread 
to  the  impenitent,  and  admit  all  the  avaricious,  extortioners, 
pompous,  intemperate,  etc.,  to  the  fellowshi])  of  their  church, 
the  world  shall  continue  to  l)e  their  church  and  their  church  the 
world"  (289  seq.;  11:70). 

The  ritualistic  features  of  worshij)  were  largely  retained  by 
Luther,  but  utterly  rejected  by  the  Anabaptists.  Menno  held 
that  as  concerns  faith,  practice  and  wor.ship,  the  church  must 
conform  itself  not  to  the  Old  Testament  but  to  the  New  Testa- 


Principle  of  Scripture  Authority  123 

ment  standard.  Under  the  New  dispensation  the  worship  of 
God  is  of  a  purely  spiritual  nature.  The  believer  in  Christ  ap- 
proaches God  not  through  types  and  shadows,  but  in  Spirit  and 
in  truth ;  hence  there  is  no  room  for  temples  of  stone,  nor  altar, 
nor  literal  sacrifice,  nor  incense,  nor  putting  on  priestly  robes. 
The  Catholic  churches  in  which  prayer  to  saints  and  the  venera- 
tion of  images  were  practiced,  were  spoken  of  by  the  Anabap- 
tists as  "idol  houses."  Their  worship  was  exceedingly  simple, 
devoid  of  all  show  and  ostentation.^^  Luther,  to  the  contrary, 
in  the  reformation  of  worship,  was  guided  by  the  principle : 
"What  is  not  contrary  to  the  Scripture,  is  for  it  and  Scripture 
is  for  it,"  although  it  may  not  be  established  on  Scripture 
authority.  "If  anything  which  is  in  use  from  times  of  yore,  is 
to  be  changed  or  abandoned,"  he  says,  "it  is  to  be  and  must  be 
proven  to  be  contrary  to  God's  word."®*  In  his  opinion  priestly 
robes,  the  elevation  of  the  host,  exorcism,  etc.,  were  not  con- 
trary to  GckI's  word.  "Erroneously  we  are  accused  that  we  have 
discarded  Mass,"  says  Melanchthon  in  the  Augsburg  Confession, 
for  it  is  evident  that,  to  speak  without  boasting.  Mass  is  held  in 
our  churches  with  greater  reverence  and  fervor,  than  among 
our  adversaries.  —  Also  in  the  public  ceremonies  of  Mass,  there 
have  been  no  marked  changes  except  that  in  some  places  some  of 
the  songs  are  sung  in  German. "^^  Nevertheless,  the  sacrificial 
features  of  the  Mass  were  abandoned. 


B-i  On  tlie  question  of  instrumental  music  in  clmrches  the  Anabap- 
tjsts  differed  from  Luther  and  agreed  with  Zwingli  and  Calvin  and  the 
early  church  fathers  who  did  not  tolerate  instrumental  music  in  church- 
es. l"o  praise  God  with  strir.ged  instriuucits  was  in  their  opinion  a 
part  of  Old  Testament  worship  but  is  foreign  to  New  Testament 
thought.  The  passages  in  the  book  of  Revelation  in  which  musical  in- 
struments are  mentioned  were  taken  in  a  similar  sense  as  the  verses  of 
the  same  book  mentioning  censers  and  incense ;  it  is  expressly  stated 
that  these  designations  are  to  be  taken  in  a  fitiurative  sense.     (Rev.  5:8). 

«•»  Erl.  E.,  vol.  26,  p.  269. 

"5  "The  Lutherans,"  says  a  writer  of  the  Reformation  era,  "take  an 
inimical  attitude  toward  the  Papistic  Mass  and  condemn  it  vehemcntiy : 
they  have  on  their  own  authority  established  their  own  German  Mass  — 
as  if  it  were  worse  to  hold  Mass  in  Latin  than  in  German." 


124  Menno  Simons 

During  tlie  Reformation  era  it  was  not  possible  for  Menno- 
nites  and  Anabaptists  in  general  to  build  houses  of  worship, 
except  probably  in  Moravia.  And  the  Huterites  of  Moravia  did 
not  build  houses  for  this  purpose,  but  they  had  large  buildings 
of  various  description  and  found  it  convenient  to  use  these  for 
their  meetings.  Christophus  Andreas  Fischer,  the  priest  of 
Feldsberg  in  Austria  wrote  in  1607  a  book:  Fifty-four  Strong 
Reasons  ivhy  the  Anabaptists  should  not  he  tolerated  in  the 
Land.     His  twenty-eighth  reason  is  as  follows : 

"There  never  was  a  heathen  so  wicked,  never  Turk  so 
profligate,  never  Jew  so  hardened,  never  heretic  so  evil,  who 
did  not  build  his  god  a  temple,  his  Mohamet  a  mosque,  the  Jew 
a  synagogue  for  his  worship,  the  heretic  a  chapel  for  the  con- 
firmation of  his  error.  But  the  hypocritical  Anabaptists  are 
blinder  than  the  heathen,  more  profligate  than  the  Turks,  more 
hardened  than  the  Jews,  more  cursed  than  all  other  heretics; 
for  they  have  no  churches  or  chapels  or  similar  places  in  which 
to  perform  their  worship,  etc.  Yea,  before  they  would  build 
any  little  church,  they  would  erect  a  thousand  times  more  dwell- 
ing houses,  pig-sty  s  and  eating  rooms  {Fr  ess-stub  en)  which  in- 
deed is  very  amazing,  for  they  desire  to  be  considered  quite 
holy,  pious  and  devoted  people.  Their  sermons  they  have  twice 
a  week  in  their  eating  rooms.  —  No  feast  of  Mary  or  Apostle 
day  is  kept  by  them.  Every  Friday  in  the  year  they  eat  meat. 
Of  pictures  they  have  a  decidedly  unfavorable  opinion,  except 
those  that  are  found  on  the  Ducats  and  Dollars.  —  They  sing 
the  hymns  composed  by  their  false  messengers  who  on  account 
of  their  obstinacy  have  been  either  hanged  and  drowned  or 
singed  and  burned.  Is  it  not  true  that  they  are  the  most  wicked 
people,  having  no  church,  no  worship  and  no  sacrifice?"  Fischer 
concludes  this  book  by  assuring  the  princes  that  their  names  will 
be  written  in  heaven  if  they  suppress  this  heresy.*"^ 

A  point  of  fundamental  difference  between  Menno  Simons 
and  the  state-church  reformers  is  the  relation  of  the  New  Testa- 
ment Scriptures  to  the  Old.  Menno,  as  well  as  the  Swiss 
Brethren  and  Huterites  held  that  the  Old  Testament  precepts 
were  largely  intended  for  pre-Messianic  times  and  have  been 
restated  by  Christ  and  the  apostles  as  far  as  they  are  to  be  fol- 
lowed by  the  Christian  Church.     They  held  the  Old  Testament 


Fischer,   I'icr  und  funfftig  Erhcblichc  Ursachcn,  etc.,  p.  78  u.   124. 


Luther  on  the  Scriptures  125 

"Scriptures  to  be  the  foundation  and  groundwork  for  the  New, 
-and  the  latter  to  be  the  fulfilment  of  the  Old.  In  matters  of 
Christian  worship  and  practice  the  New  Testament  Scriptures 
were  believed  to  be  the  only  authority.  The  union  of  church 
.and  state  and  other  points  which  were  rejected  by  the  Anabap- 
tists on  New  Testament  authority,  were  defended  by  Luther, 
Zwingli  and  Calvin  on  Old  Testament  authority.  (Compare 
citation  from  Menno  Simons  on  this  point,  p.  224). 

The  principle  of  the  Anabaptists  that  as  concerns  ordinanc- 
es, rites,  worship  and  doctrine  nothing  must  be  maintained  in 
the  church  which  can  not  be  established  on  Scripture  authority, 
was  originally  taught  by  Luther  and  Zwingli,  but  abandoned 
when  they  decided  upon  a  union  of  church  and  state.  On  the 
Wartburg  Luther  again  advanced  the  Roman  Catholic  view : 
"What  is  not  contrary  to  Scripture,  is  for  Scripture,  and  Scrip- 
ture is  for  it."  (Compare  p.  123).  He  held  that  the  old  Roman 
Catholic  cultus  may  be  retained  without  Scripture  authority,  on 
the  ground  that  it  is  not  contrary  to  Scripture.  The  question 
what  is  to  be  considered  contrary  to  Scripture  he  answered  to 
the  effect  that  only  those  things  must  be  abandoned  which  are 
■expressly  forbidden  in  Scripture.  And  in  his  controversy  with 
Carlstadt  who  cited  the  second  commandment  in  support  of  his 
•opinion  that  the  pictures  or  "idols"  (as  Luther  himself  speaks 
of  them)  should  be  removed  from  the  churches,  he  defended  the 
opinion  that  everything  that  is  not  prohibited  in  the  New  Testa- 
ment Scriptures,  although  it  be  forbidden  in  the  Old  Testament, 
may  be  retained.     He  says : 

"We  have  taught  from  St.  Paul  the  Christian  liberty,  that 
^11  things  should  be  free  which  God  does  not  forbid  with  clear 
words  in  the  New  Testament  ....  Now  tell  me,  where  has  He 
forbidden  to  elevate  the  host,  or  commanded  it?  Show  me  one 
little    word    concerning    it   and    I    shall    viekl."'*'      "H    thev   can 


"0  Erl.  E.,  vol.  29,  p.  188;  Walch  Si.  L.,  vol.  20,  col.  183.  The 
-elevation  of  the  host  or  bread  for  the  kneeling  adoration  and  worship  of 
the  church,  was  a  prominent  part  in  Roman  Catholic  worship.  Carlstadt 
•condemned  this  custom  as  idolatry,  but  Luther  defended  it  because  it  is 
not  forbidden  in  the  New  Testament  Scriptures.  Only  after  Carlstadt's 
■death   was   this   practice   abandoned   in   Wittenberg. 


126  Menno  Simons 

prove  from  the  New  Testament  that  the  pictures  should  be  re- 
moved [from  the  churches],  we  shall  willingly  follow  them."'^ 
"They  introduce  their  own  external  order  concerning  which  God 
has  given  neither  a  command  nor  a  prohibition,  as  for  instance 
that  one  should  have  no  pictures,  no  churches  [i.  e.  temples],, 
altars,  should  not  use  the  word  Mass  or  sacrament,  not  elevate 
the  host,  not  have  priestly  garments,"  etc.''^ 

On  this  principle  the  old  forms  of  worship  and  practice 
were  largely  retained.  The  leading  reformers  asserted  that  in- 
fant baptism  and  other  practices  are  justifiable  because  they  are 
not  forbidden.  Even  exorcism,  or  the  conjuration  of  Satan  to 
depart  from  the  infants  previous  to  baptism,  was  retained  as  a 
custom  that  is  not  forbidden  in  Scripture  —  to  the  great  offence 
of  the  Anabaptists.  The  form  of  exorcism  used  somewhat  later 
zntong  the  Lutherans  was :  "I  conjure  thee,  thou  unclean  spirit^ 
to  come  out  and  depart  from  this  servant  of  Jesus  Christ." 
Afenno  Simons  denounces  repeatedly  "the  wretched  exorcism" 
and  other  unscriptural  ceremonies  connected  with  baptism,  such 
as  breathing  upon  the  infant,  giving  him  salt,  anointing  him 
with  oil  and  saliva,  etc. 

The  principle  that  the  Scriptures  are  the  only  inerrant 
source  of  religious  truth,  the  only  authority  in  matters  of  faith 
and  pactice  —  known  as  the  formal  principle  of  the  Reforma- 
tion —  was  the  leading  principle  of  the  Anabaptists,  while  both 
Luther  and  Zwingli  accepted  it  only  in  a  modified  form.  The 
doctrine  of  the  inner  word  as  held  by  Hans  Denck  and  a  few 
other  Anabaptists,  was  not  shared  by  the  great  Anabaptist  de- 
nominations, viz.  the  Swiss  Brethren,  Huterites  and  Mennonites. 
As  for  the  Zwinglian  reformers,  they  have  frequently  asserted 
that  the  Anabaptists  insisted  too  much  on  following  the  letter  of 


"1  Ell.  II.,  vol.  29,  p.  150;  IValch  St.  I...  vol.  20.  col.  147.  "It  is 
clear"  says  Luther  further,  "that  even  in  the  Old  Testament  the  unob- 
jectionable idols  [Abgotter]  did  not  bring  harm,  even  if  men  prayed 
before  them,  if  only  with  the  heart  the  true  God  was  worshipped;  and 
our  fanatics  would  bind  and  entangle  us  free  Christians  to  such  extent 
that  we  may  not  tolerate  idols  [Gotzcnl  without  sin."  Erl.  E.,  vol.  29, 
!■.   154. 

■2  fir  I.   /•:.,  vol.  29.  p.  210. 


Anti-Romanism  127 

the  Scriptures,  "the  dead  letter."  In  reply  to  this  argument  one 
of  the  spokesmen  of  the  Anabaptists  in  the  discussion  held  in 
Bern,  1538,  asked,  "Is  that  which  Christ  has  said  the  dead 
letter?"" 

The  assertion  that  Anabaptism  has  an  essentially  Roman 
■Catholic  tendency  or  that  Lutheranism  represents  a  more  radical 
elimination  of  the  unscriptural  doctrines  of  Romanism,  is  quite 
untenable.  The  Zwinglian  chronicler  Johannes  Kessler  of  St. 
Gall  says  rightly  concerning  the  origin  of  the  Anabaptists,  that 
Grebel,  Manz,  Blaurock,  and  others  insisted  on  separation  from 
the  Roman  Catholic  Church.  They  "were  of  the  opinion  that 
those  who  had  been  taught  the  Gospel  and  were  now  called 
■evangelical,  should  first  of  all  forsake  and  be  separated  from  the 
Papal  church  ....  But  the  ministers  of  the  word  of  God  in 
^'urich,  above  all  Ulrich  Zwingli  would  not  consent  to  such 
separation."'*  Melanchthon,  in  the  Augsburg  Confession,  under- 
took to  point  out  that  the  Lutheran  creed  is  orthodox  according 
to  Roman  Catholic  standards  and  authorities.  It  may  be  proper 
-to  observe  that  in  the  opinion  of  the  famous  Catholic  historian 
Doellinger  Lutheranism  is  virtually  only  a  branch  of  the  Roman 
Catholic  Church,  while  Zwinglianism  and  Calvinism  are  more 
radical  in  their  opposition  to  certain  doctrines  held  to  be  essen- 
tial by  the  Church  of  Rome  and  must  be  considered  new  church- 
■ci..  Nevertheless  both  Zwingli  and  Calvin,  as  well  as  Luther, 
undertook  a  reformation  of  the  church  whose  head  was  the 
pope.  After  Luther,  in  1522,  restored  Roman  Catholic  worship 
in  Wittenberg,  Carlstadt  spoke  of  him  and  his  friends  as  "new 
Papists,"  and  we  know  from  Zwingli's  Elcnchiis  that  a  similar 
name  was  given  Zwingli  by  the  Swiss  Anabaptists.  The  im- 
jiartial  student  will  recognize  the  fact  that  the  reformers  who 
represented  the  state-church  Reformation  followed  in  the  foot- 
steps of  the  Roman  Catholic  church  on  certain  important  points 
which  were  discarded  by  the  Anabaptists.  They  consented  to 
the  establishment  and  maintenance  of  national  churches  through 


^-  Acta  Dcs  fjcspnicc!:s.  etc.,   fol.  276. 
'*  Kessler,  Sabbata,  p.   141. 


128  Menno  Simons 

"the  secular  arm,"  they  followed  "Antichrist,"  as  Menno  points 
out,  in  their  attitude  toward  those  who  recognized  state-church- 
ism  to  be  incombatible  with  Gospel  principles ;  they  glaringly 
compromised  the  principle  that  the  Word  of  God  is  the  only 
authority  in  matters  of  faith.  In  the  doctrine  of  the  sacraments 
they  differed  from  the  Church  of  Rome  to  less  extent  than  the 
Anabaptists.  Through  their  consent  to  a  union  of  church  and 
state  the  leading  reformers  found  themselves  compelled  to  an 
attitude  of  compromise  in  various  points  of  doctrine  and  prac- 
tice. The  great  Anabaptist  movement  was  born  of  the  convic- 
tion that  the  state-church  Reformation  countenanced  unscrip- 
tural  principles  which  had  been  upheld  by  tlie  former  state 
church  and,  in  short,  sustained  an  unwarranted  relation  to  the* 
position  of  that  body  —  the  Roman  Church. 

On  free  will  and  predestination  Menno  disapproved  of  the 
views  advanced  by  Luther,  Zwingli  and  Calvin.  He  says  cor- 
rectly that  Zwingli  in  chapter  six  of  his  book  On  Predestination 
asserted,  a  thief  and  a  murderer  were  "driven"  by  God  to  com- 
mit crime  and  the  authorities  were  "driven"  by  God  to  punish 
criminals  for  their  evil  deeds."  Of  this  doctrine  Menno  speaks 
as  "an  abomination  above  all  abominations"   (311a;  II  :94b). 

A  few  writers  have  asserted  that  Menno  Simons  differed 
from  the  state  churches  on  original  sin.  Menno  agreed  with 
Martin  Luther  on  the  fact  of  original  sin,  as  will  be  fully  set 
forth  elsewhere  by  quotations  from  his  writings.  He  taught 
that  all  men  inherit  a  sinful  nature  from  Adam  which  would 
exclude  them  from  salvation  if  Christ,  the  second  Adam,  had' 
not  atoned  for  the  guilt  of  original  sin.  All  Anabaptists  taught 
emphatically  that  no  one  is  condemned  for  the  sin  of  Adam- 
Infants  are  saved,  not  through  baptism  but  through  the  atone- 
ment of  Christ.     S.  Hoekstra  and  K.  Vos  have  quoted  a  sen- 


"  Compare  Steahelin,  Huldifich  Zwingli,  vol.  2,  p.  460.  In  the- 
discussions  of  I'^mbdcn,  in  1578,  the  (Flemish)  Mennonite  spokesman 
Peter  of  Ceiilcn  cjiiotcd  extensively  from  this  book  of  Zwinpli,  Protocol! 
Dot  is  Alle  handelinge,  etc.,  1579,  fol.  47. 


Luther  Criticised  129 

tence  from  Dirk  Philips  which  is  supposed  to  deny  original  sin.''* 
The  context  shows  this  opinion  to  be  erroneous. 

INIenno  Simons  had  a  strikingly  good  opinion  of  Martin 
Luther  personally.  He  says  openly  that  on  point  of  scholarship 
Luther  and  others  surpass  him  by  far,  but  protests  that  he  could 
not  take  the  opinions  of  these  men  in  preference  to  the  clear 
teaching  of  God's  Word  (404b;  II  :199a).  He  criticizes  Luther 
particularly  for  the  arguments  which  he  advanced  for  infant 
baptism  and  because  he  consented  to  state-churchism,  although 
in  an  earlier  period  he  had  earnestly  defended  the  voluntary 
principle.     Menno  says  in  his  Foundation  of  1539: 

"Luther  writes  in  his  sermon  for  the  Third  Sunday  after 
Epiphany  that  infants  should  be  baptized  upon  their  own  faith, 
and  if  they  have  no  faith,  he  says,  the  baptism  of  infants  is 
nothing  but  blasphemy  of  God's  sacrament.  Is  not  this  a  proof 
of  terrible  blindness  on  the  part  of  such  a  highly  learned  man 
through  whom  God  in  the  beginning  has  worked  so  powerfully, 
that  he  now  attempts  to  prove  that  the  little  infants  who  can 
neither  hear  nor  understand  may  have  faith  —  clearly  contrary 
to  his  own  experience  and  also  contrary  to  the  Word  of  God."''^ 

The  doctrine  of  non-resistance,  as  held  by  the  Anabaptists, 
has  been  largely  misunderstood.  The  supposition  that  this  doc- 
trine is  ignored  in  Roman  Catholic  and  Protestant  theology  is 
erroneous.  Both  the  Roman  Church  and  the  Protestant  churches 
of  the  older  type  recognize  the  principle  of  non-resistance  to  the 
extent  of  admitting  that  Christ  has  taught  it.  Nevertheless  they 
do  not  disapprove  of  war.  The  Roman  Catholic  Church  holds 
that  Christ  advised  non-resistance,  but  did  not  comafnnd  it ; 
hence  a  Christian  may  use  the  sword.  Luther  advanced  a  new 
view  which  he  believed  to  be  far  superior  to  the  Roman  doctrine. 
He  taught  tiiat  a  Christian  must  be  non-resistant  and  can  have 
no  part  in  violence  or  blood-shed,  be  it  in  war  or  in  self-defence. 


■^8  Hoekstra,  S.,  Bcginsclen  en  Leer,  etc.,  p.  266;  Vos,  K.,  Menno 
Simons,  p.  214.  The  passage  is  found  Bib.  Ref.  NeerL,  vol.  10,  p.  92; 
Dirk  Philips'  Hand  Book,  p.  45. 

^^  Dat  Fundament,  fol.  D6a. 


130  Menno  Simons 

But  a  Christian  is  also  a  citizen  and  to  a  citizen  it  is  lawful  to 
light,  hence  he  is  under  duty  to  use  tlie  sword  in  self-defence  or 
when  the  state  calls  him  to  arms.  This  means  that  when  there 
is  no  occasion  to  fight  a  Christian  should  be  guided  by  the  pre- 
cepts of  Christ  on  the  point  of  non-resistance ;  but  when  such 
occasion  arises  he  must  for  the  time  being  ignore  the  fact  that 
he  professes  faith  in  Christ  and  is  under  obligation  to  follow 
His  law ;  as  a  citizen  he  must  be  guided  by  civil  rights  and  civil 
law. 

This  was  the  view  of  Martin  Luther,  as  already  said,  and  it 
has  been  accepted  by  Protestant  Christendom  as  a  whole.  It  is 
r,.  noteworthy  fact  that  the  despised  and  persecuted  Anabaptists 
and  Quakers  were  for  centuries  the  only  Christian  denomina- 
tions which  had  a  distinct  testimony  against  war.  Notwith- 
.■^tanding  the  explicit  teaching  of  the  Sermon  on  the  Mount  and 
other  portions  of  Scripture  on  the  point  in  question,  Protestant 
as  well  as  Roman  Catholic  theology  has  justified  war  as  agree- 
able to  Christian  principles  and  has  made  it  the  Christian's 
business  to  take  part  in  it  when  occasion  presents.  The  most 
prominent  Christian  churches  do  not  materially  differ  from 
pagan  religions  as  concerns  their  attitude  toward  war.  The  late 
Pope  Pius  X  is  said  to  have  been  much  grieved  over  the  out- 
break of  the  great  war.  Obviously  he  was  moved  by  human 
ratlier  than  religious  considerations.  The  Roman  Catholic 
Churcii  teaches  that  war  is  not  essentially  unchristian  but  is  in 
harmony  with  Cliristian  principles  if  it  is  carried  on  for  a  good 
purpose  and  with  a  righteous  end  in  view. 

Tlie  Anabaptists  would  have  disdained  the  modern  view 
that  Christianity  is  identical  with  culture  and  that  education, 
civilization,  reform  is  the  real  remedy  for  sin  and  evil  and  will 
eventually  make  war  impossible.  Not  a  few  writers  have, 
previous  to  the  outbreak  of  the  greatest  of  all  wars,  asserted 
that  civilization  has  practically  outgrown  war  and  is  destined  to 
eliminate  all  other  evils.  This  view  left  out  of  consideration 
some  striking  pertinent  facts,  e.  g.  that  in  one  of  the  most 
highly  civilized  countries  men  are  murdered  in  times  of  peace 
at  a  rate  of  nearly  ten  thousand  a  year.    And  the  horrible  lynch- 


Non-Resistance  131 

ings !  Is  war  a  greater  evil  than  the  lynchings.  Has  civilization 
really  outgrown  sin  and  crime? 

The  Anabaptists  recognized  that  worldly  government  must 
l)e  based  on  physical  force,  and  hence  the  foundation  of  the 
state  is  radically  different  from  that  of  the  church.  They  did 
not  accept  the  opinion  of  certain  modern  liberals  that  the  state 
as  such  sliould  be  established  upon  moral  suasion  instead  of 
force,  or,  in  other  words,  that  the  state  should  deal  with  crim- 
inals only  through  instruction  and  admonition,  the  prison  doors 
should  be  opened  and  no  one  further  punished  for  committing 
crime.  The  Bible  teaches  that  the  state  is  given  the  sword  to 
punish  evil-doers  and  it  "beareth  the  sword  not  in  vain."  The 
state  would  be  a  farce  if  it  ceased  to  bear  the  sword  and  to  use 
force  against  those  who  transgress  the  laws  or  who  attack  the 
state  with  arms.  Now  for  the  state  to  defend  itself  with  the 
sword  is  war.  War  is  utterly  irreconcilable  with  Christian  prin- 
ciples ;  the  fundamental  principles  of  the  Christian  religion  are 
outraged  through  war.  The  fact  of  war  is  the  most  striking 
evidence  of  the  truth  of  the  Biblical  teaching  concerning  the 
nature  of  fallen  man  and  of  the  world.  This  means  that 
Christianity,  so  far  as  it  bears  the  sword,  is  a  farce,  just  as  is  a 
state  that  would  be  based  on  moral  suasion  and  non-resistance. 

The  argument  that  it  is  inconsistent  to  refuse  to  wield  the 
sword  when,  under  existing  conditions,  the  state  or  society  could 
not  exist  without  it  was  met  by  the  Anabaptists  by  pointing  out 
that  the  fall  of  the  human  race  is  responsible  for  conditions  that 
make  prisons  and  state  authority  necessary.  No  philosophical 
or  theological  argumentation  can  explain  away  the  fact  that  the 
Lord  Jesus  Christ  has  clearly  taught  by  precept  and  example  tlie 
principle  of  non-resistance.  To  kill  men  with  shrapnell  or  bay- 
onet is  essentially  contrary  to  Christian  duty.  The  arguments 
advanced  to  show  that  war,  that  "wicked  abominable  business," 
as  Menno  Simons  speaks  of  it,  is  consistent  with  Christian  prin- 
ciples, can  bear  no  weight  to  the  unsophisticated  mind. 


MENNO'S  ATTITUDE  TOWARD  RATIONALISM 

On  this  subject  the  most  extravagantly  incorrect  views  have 
been  entertained.  Various  writers,  givinjj  evidence  to  the  fact 
that  they  have  never  read  Menno  Simons'  writings,  have  asserted 
that  lie  rejected  the  deity  and  vicarious  sacrifice  of  Christ,  the 
universality  of  sin  and  the  doctrine  of  justification  by  faith. 
Menno  has  been  represented  as  a  champion  of  the  modern  gos- 
pel of  the  fatherhood  of  God  and  the  religious  brotherhood  of 
men  whose  burden  is  that  all  men  are  saved  although  they  may 
not  know  it.  "Modern  liberalism,"  says  a  certain  writer,  "has 
its  roots  in  the  Anabaptist  movement."  The  modern  view  of 
toleration  has  also  been  ascribed  to  Menno  Simons :  that  mat- 
ters of  doctrine  and  creed  are  unessential  and  the  church  should 
not  require  a  defined  doctrinal  position  on  the  part  of  individ- 
uals or  of  congregations,  that  it  should  not  stand  for  defined 
truth  but  that  any  religious  teachings  should  be  acceptable.  The 
assertion  has  been  repeatedly  made  by  modern  writers  that  the 
early  Mennonites  disowned  doctrinal  tests  and  occupied  neutral 
ground  on  questions  of  doctrine.  Menno  Simons  has  been  rep- 
resented as  an  advocate  of  the  autonomy  of  the  church  in  the 
.sense  that  every  congregation  instead  of  recognizing  the  Scrip- 
tures as  the  final  authority  should  be  "a  law  unto  itself"  in 
matters  of  faith  and  principle,  and  that  the  church  as  a  whole 
has  not  the  right  to  demand  of  the  congregations  a  certain  doc- 
trinal position,  and  in  the  congregations  the  majority  should  be 
])ermitted  to  rule  in  questions  of  faith  while  the  minority  should 
be  in  duty  bound  to  be  satisfied  with  the  decision.  A  writer  in 
a  well  known  German  magazine  has  asserted  that  the  Anabap- 


Doctrinal  Neutrality?  133 

tists  rejected  all  dogma  or  authoritative  doctrine,  and  freedom 
from  all  religious  authority  higher  than  themselves  was  their 
leading  tenet;  they  stood  for  a  free  general  union  and  brother- 
hood of  men   (freie  Vergesellschaftung). 

Now  if  Menno  Simons  held  such  opinions,  it  would  appar- 
ently have  been  inconsistent  for  him  to  forsake  the  national 
church.  He  and  his  friends  were  a  small  minority.  If  the 
question  of  doctrine  is  not  of  vital  importance  he  might  well 
have  contented  himself  with  the  doctrine  of  the  church  in  which 
he  was  born  and  held  office.  In  that  case  we  should  be  obliged 
to  consider  him  a  leader  in  an  uncalled-for  schism.  Was  it  not 
possible  for  him  in  the  national  church  to  lead  a  devoted  life 
and  to  deviate  even  from  the  creed  of  the  church,  provided  that 
he  did  not  publicly  profess  his  particular  views? 

Menno  and  the  early  Mennonite  churches  upheld  a  well  de- 
fined standard  of  faith.  No  one  who  has  read  their  own  litera- 
ture, in  particular  the  writings  of  Menno  Simons,  can  doubt  this. 
The  elders  Adam  Pastor,  David  Joris  (both  with  a  greater  or 
less  following)  and  Francis  Reines  Kuyper  were  excluded  on 
account  of  unscriptural  doctrine.  Menno  Simons  was  the  lead- 
ing interpreter  of  the  principles  and  doctrines  of  the  church. 
His  writings  were  looked  upon  as  a  statement  of  orthodox 
doctrine  and  may  be  said  to  have  served  in  a  measure  the  pur- 
pose of  a  confession.  That  the  Mennonites  had  until  a  later 
period,  no  confessions,  besides  the  Scriptures  and  Menno's  writ- 
ings, is  not  an  evidence  of  a  "liberal"  tendency.  In  our  day,  it 
is  interesting  to  obser\'e,  a  number  of  the  most  conservative 
Christian  denominations  could  be  mentioned  who  say  they  have 
no  confessions  beside  the  Bible,  but  it  is  nevertheless  a  fact  that 
they  hold  to  a  well  defined  standard  of  doctrine ;  they  have  con- 
fessions in  very  truth,  although  perhaps  unwritten.  Of  the 
church  in  which  Menno  labored  it  must  be  said  tliat  the  least 
consers'ative  wing,  namely  the  Waterlandians,  were  the  first  to 
set  up  a  written  confession.  They  diflfered  from  Menno  in 
doctrine  (although  not  on  fundamental  points)  and  hence  his 
writings  were  not  a  statement  of  doctrine  as  upheld  by  them. 
The  more  conservative  Mennonites  who  for  a  long  period  did 


134  Menno  Simons 

not  deviate  from  !Menno's  teachings,  adopted  confessions  at  a 
later  time. 

The  Mennonite  confessions  have  been  generally  ignored  in 
works  on  symbolics ;  only  Mennonite  and  Baptist  historians 
liave  taken  them  properly  into  account.  The  more  important 
-Mennonite  confessions  are : 

W'atcrlandian  confessions:  1.  The  Confession  of  1577.^  2. 
The  confession  of  Hans  de  Ries  and  Lu'bbert  Gerrits  of  1581.^ 

Tlie  Frisian  Confession,  prepared  by  Peter  Janz  Twisck 
(about  1600,  according  to  Van  Braght).     Thirty-three  articles.' 

The  Confession  of  the  Upper  German  Churches  in  Holland, 
prepared  by  Jan  Centsen  in  1630.* 

Confessions  of  the  Flemish  churches:  1.  The  confession  of 
1626  (Jacques  Outerman).^  The  "Olive-Branch,"  of  1627.^ 
3.  The  confession  prepared  by  Adrian  Cornelis  and  adopted  in 
1632  at  Dort  in  Holland,  printed  frequently  in  Dutch,  German, 
French  and  English;  various  English  editions  have  been  pub- 
lished in  America. 

The  date  of  the  confession  of  the  Old  Flemish  churches  is 
uncertain,  it  is  probably  after  16.S0.  A  German  translation  was 
printed  in  1768. 

A  confession  prepared  by  Cornelis  Ris  was  adopted  in  1773 
by  the  conference  which  held  its  sessions  annually  in  the  church 
called  "To  the  Sun"  at  Amsterdam.  This  confession  has  also 
l)een  published  in  the  English  language. 

The  Swiss  Brethren,  in  1527,  adopted  the  seven  articles  of 


'  Published  by  E.  M.  ton  Cato.  from  a  manuscript  in  the  Mennonite 
Library  in  Amsterdam,  in  D.  B.,  1904,  pp.  145-156. 

-  Or  probably  somewhat  later ;  compare  ten  Cate,  Gcsclucd.  d. 
Doopsgezinden  in  Holland,  vol.  1,  p.  385.  Published  in  I'jiglish  by 
McGlothlin^  Baptist  Confessions  of  Faith,  Philadelphia.  For  the  Dutch 
(jriginal  see  Schijn-Maatschoen,  Gcschicdenis,  vol.  1,  1743,  pp.  238-279. 

3  Printed  in  Van  Braght,  pp.  360-395.  The  Baptist  Historical  Col- 
lection in  Hamilton,  N.  Y.,  has  a  copy  of  this  confession  printed  in  1620. 

■•   Printed  in   Van  Braqht.  pp.  32-36. 

^  Van  Braght^  pp.  1048-1049.  The  name  T'lemish  was  due  to  the  fact 
that  the  first  churches  consisted   principally  of   fugitives   from   Flanders. 

"  The  same,  pp.  26-32. 


Willingness  to  Accept  Light  135 

Michael  Sattler  at  Schlatten  am  Randen,  near  Schaffhausen. 
Of  this  confession  two  recent  editions  have  been  published  (by 
W.  Kohler  and  H.  Bohmer),  as  well  as  an  English  translation/ 
These  articles  treat  only  on  the  points  on  which  the  Brethren 
differed  from  the  teaching  of  the  state  churches.  The  Swiss  had 
no  other  confesison  until  some  of  them  (in  Alsace)  accepted  the 
Dort  confession  of  1632.  It  is  certain  that  they  agreed  with  the 
churches  of  the  lower  countries  in  their  attitude  toward  rational- 
ism and  liberalism. 

The  modern  argument  that  confessions  are  uncalled  for  and 
the  church  should  occupy  neutral  ground  on  questions  of  doc- 
trine, for  the  reason  that  neither  the  Christian  believer  nor  the 
church  as  a  whole  can  lay  claim  to  the  predicate  of  infallibility, 
would  not  have  born  any  weight  to  the  mind  of  Menno  and  his 
friends.  That  they  were  not  perfect  in  understanding  was  in 
their  opinion  no  reason  for  ceasing  to  defend  the  great  truths 
of  God's  word.  They  were  fully  decided  to  repudiate  that 
which  is  clearly  unscriptural  and  to  cUng  to  the  Bible  teaching 
on  the  points  in  question.  They  did  not  profess  to  have  attained 
to  all  truth  contained  in  the  Scriptures,  but  admitted  cheerfully 
the  possibility  of  new  Scriptural  truth  to  come  to  them.  If  we 
may  accept  their  own  confession  on  this  point,  they  welcomed 
new  light  from  the  Scriptures. 

Menno  says :  "Gellius  writes  that  we  should  be  stopped  and 
silenced,  lest  the  unwary  be  deceived.  I  answer:  A  better  and 
surer  way  than  we  have  through  the  grace  of  the  Lord  obtained, 
no  one  can  point  out ;  of  this  we  are  fully  assured  from  the 
inmost  of  our  consciences ;  for  we  realize  and  are  fully  con- 
vinced that  we  have  God's  Word.  Nevertheless  we  shall  at  any 
time  freely  offer:  if  any  one  who  is  God-fearing,  through  the 
Spirit,  word,  example,  command,  prohibition,  ordinances  and 
usage  of  the  Lord  (in  accordance  with  which  in  Christ's  church 
everything  must  be  ordered  if  it  be  valid  and  acceptable  before 
the  throne  of  His  majesty),  and  not  through  tyranny  and  the 
power  of  the  autiiorities,  could  point  out  to  us  in  the  fear  of  the 
J-ord  that  which  is  in  any  way  more  appropriate  and  better  and 
more  conducive  to  the  honor  of  God  and  the  welfare  of  His 
church,  than  that  which  we  have  for  a  number  of  vears  of  en- 


^  McGlothlin,  Baptist  Confessions  of  Faith,  pp.  3-9. 


136  Menno  Simons 

lightenment  confessed  and  steadfastly  maintained  in  so  exceed- 
ingly much  oppression,  homelessness,  need  and  persecution,  we 
shall  at  any  time  from  our  hearts  accept  and  willingly  follow  it. 
I  am  fully  confident  that  all  who  seek  the  Lord  and  fear  Him 
from  their  heart  are  of  the  same  mind  with  me  on  this  point" 
(235h;  II  :12b).  "By  the  grace  of  God  I  seek  nothing  whatever 
upon  this  earth  and  shall  seek  nothing  but  the  unadulterated 
word  of  our  Lord  Jesus  Christ,  and  this  according  to  the  record 
of  the  Scriptures.  Now  if  I  in  any  way  err,  which  indeed  I 
hope  by  the  grace  of  God  is  not  the  case,  I  pray  every  one  for 
the  Lord's  sake,  if  any  one  has  more  convincing  Scripture  and 
more  powerful  truth,  that  he  through  brotherly  exhortation  and 
instruction  come  to  my  aid,  that  I  may  not  be  put  to  shame  [in 
the  end].  I  desire  from  my  heart  to  accept  it,  if  it  is  right" 
(163;  1 :214a).  "If  any  one  under  the  broad  canopy  of  heaven, 
be  he  learned  or  unlearned,  man  or  woman,  can  instruct  me  with 
clearer  Scripture  and  more  powerful  truth,  gladly  will  I  accept 
and  obey  it.  But,  by  the  gace  of  God,  we  know  that  we  have 
the  sure  and  true  way,  which  Christ  has  prepared  for  us.  It  is 
well  with  us  if  we  walk  in  it  and  enter  in  at  the  strait  gate" 
(239b;  II  :17b). 

Menno  and  his  friends  were  guided  by  the  aim  to  accept 
and  make  a  part  of  their  creed  (written  or  unwritten)  all  the 
truth  that  through  the  Scriptures  would  come  to  them  and  to 
discard  everything  that  is  not  founded  on  God's  Word.  It  was 
their  foremost  principle  that  all  that  may  concerning  doctrine 
and  Christian  practice  be  found  in  the  Bible  should  be  willingly 
accepted  and  followed.  They  believed  the  doctrinal  position  of 
the  national  church  to  be  unscriptural  and  had  therefore  re- 
nounced it.  Neither  by  pope,  church  fathers,  emperor  or  state 
authorities  they  would  be  guided,  but  by  God's  Word  alone. 
On  the  point  of  the  authority  of  the  Scriptures  extensive  quota- 
tions from  Menno  will  be  given  in  another  place. 

The  church,  in  so  far  as  it  stands  for  the  truth  of  God's 
word  in  doctrine  and  practice,  Menno,  according  to  his  own 
testimony,  "loved  above  everything  on  earth."  A  church  that 
does  not  stand  for  the  truth  of  God,  as  revealed  in  His  word, 
but  takes  an  attitude  of  neutrality  and  general  toleration  on  the 
question  of  doctrine,  has  in  his  opinion  no  excuse  for  existence. 
The  supposition  that  he  conceded  to  every  congregation  the  right 


Liberty  vs.  License  137 

to  set  up  its  own  creed,  or  no  creed ;  to  stand  for  any  doctrine 
or  no  doctrine  is  quite  unfounded.  Such  a  position  would  be 
clearly  irreconcilable  with  the  emphasis  which  he  laid  on  the 
great  central  truth  of  the  Gospel :  that  salvation  is  only  through 
faith  in  the  atonement  made  by  the  Son  of  God  through  His 
blood  on  Calvary  and  further  than  the  Christian  church  must 
be  founded  upon  and  guided  by  God's  Word  alone.  The  thought 
that  all  religious  teaching  whether  founded  on  the  Scriptures  or 
contrary  to  them,  should  be  acceptable  in  the  church,  was  to 
him  a  very  abomination.  To  hold  that  liberty  of  conscience 
should  mean  that  the  church  be  given  license  to  disown  the 
authority  of  God's  Word  was  in  his  opinion  to  substitute  re- 
ligious anarchy  for  liberty.  He  realized  that  conscience  is  not 
an  infallible  guide,  but  is  dependent  upon  the  Scriptures  for 
enlightenment  and  guidance.  Hence  to  substitute  conscience  for 
God's  Word  was  to  his  mind  to  reject  the  rightful  religious 
authority.^ 

While  in  Menno's  opinion,  conscience  if  it  is  not  guided  by 
the  Scriptures  is  unsafe  to  follow,  an  erring  conscience  should 
not  and  could  not  be  compelled  to  receive  the  truth.  To  set  the 
erring  conscience  right  is  not  the  business  of  the  state  through 
imprisonment  and  persecution,  but  it  is  the  business  of  the 
church  through  the  Word  of  God.  Menno  realized  that  the 
great  work  of  maintaining  the  truth  and  spreading  the  Gospel  is 
the  task  of  the  church  and  not  of  the  state.  His  great  concern 
was  that  his  own  conscience  and  life  be  perfectly  in  tune  with 
the  Word  of  his  God  and  that  all  men  whom  he  found  it  possible 
to  influence  should  reach  the  same  goal.  While  he  believed  that 
it  is  not  the  province  of  the  state  to  set  up  a  standard  of  faith 
and  it  is  contrary  to  all  Christian  principles  to  establish  and 
maintain  the  truth  through  the  arm  of  the  flesh  and  persecute 
those  who  would  not  accept  it,  he,  as  already  said,  differed 
radically  from  the  idea  that  the  church,  like  the  state,  should 

8  At  the  Fifth  International  Congress  for  Free  Christianity  and 
Religious  Progress,  held  in  Berlin,  1910,  J.  G.  Appeldoorn  asserted  that 
the  complete  independence  of  conscience  was  an  Anabaptist  principle. 
Appledoorn,  Die  Mennoniten,  etc. 


138  Menno  Simons 

occupy  neutral  ground  on  questions  of  doctrine.  He  must  have 
realized  that  a  church  which  takes  the  neutral  position  on  ques- 
tions of  religious  doctrine  and  practice  is  as  much  out  of  place 
as  a  state  which  would  be  neutral  and  indifferent  on  matters  of 
civil  law  and  order,  taking,  in  other  words,  the  anarchistic  posi- 
tion. The  modern  contention  that  exclusion  from  the  church 
for  any  rightful  cause  is  persecution,  he  would  not  for  a  mo- 
ment have  countenanced.  He  insisted  to  the  contrary  that  scrip- 
tural church  discipline  and  exclusion  is  "a  great  work  of  love," 
for  its  purpose  is  not  only  to  maintain  the  church  in  accordance 
with  scriptural  principles,  but  to  make  the  excluded  one  realize 
the  error  of  his  way  and  to  win  him.  And  an  important  purpose 
of  discipline  was  in  his  opinion  to  keep  the  church  pure  in  the 
wholesome  doctrine  of  the  Word,  "My  brethren,"  he  says,  "this 
is  the  real  reason  why  and  to  what  end  this  separation  or  ban 
is  so  earnestly  taught  and  commanded  in  the  holy  Scriptures  by 
Jesus  Christ  and  His  holy  apostles,  namely  first  on  account  of 
false  doctrine,  further  sinful,  carnal  life,  and  again  that  the 
offenders  should  be  admonished."* 


•  634;  11:446.  HaJ  Menno  lived  in  our  day,  he  could  point  to  the 
fact  that  even  the  secret  orders  exclude  those  who  forsake  their  prin- 
ciples, and  no  one  raises  the  cry  of  narrowness  or  pertecution  against 
them. 


XI 
MENNO  ON  CHURCH  DISCIPLINE 

Besides  the  practice  of  infant  baptism  the  absence  of  scrip- 
tural church  discipHne  in  the  state  churches  marked  a  principal 
point  of  difference  between  Menno  Simons  and  the  representa- 
tives of  the  state-church  Reformation.  That  every  person  born 
within  a  given  state  or  province  should  without  his  knowledge 
or  consent  be  made  a  member  of  the  Christian  church  by  infant 
b.aptism  was  to  Menno  and  his  friends  the  first  and  great  evil ; 
and  the  second  was  like  unto  it.  namely  that  all  who  had  thus 
been  "christened"  should  be  compelled  by  law  to  hold  member- 
ship in  the  church,  be  they  saints  or  sinners,  and  that  in  Luther- 
an and  Zwinglian  as  well  as  in  Roman  Catholic  lands  offensive 
sin  and  vice  was  not  punished  by  excommunication. 

Menno  Simons  speaks  of  the  exclusion  of  unworthy  mem- 
bers as  the  ornament  of  the  church.  In  his  opinion  a  society 
which  did  not  practice  discipline  and  exclusion  was  not  worthy 
of  tlie  name  of  a  church  of  Christ.  One  of  the  prominent  state 
church  reformers.  Martin  lUicer,  it  is  worthy  of  notice,  althougli 
the  practice  of  excommunication  was  unknown  in  the  church 
witli  whicli  he  was  prominently  connected,  admitted:  "It  is  true, 
where  there  is  no  discipline  and  no  ban,  there  is  no  true  church."' 
Both  Luther  and  Zwingli  advocated  the  use  of  the  ban  for  a 
time,  but  after  all  found  it  impracticable  in  the  state  churches. 

Menno  defines  the  church  as  the  assembly  of  those  "who 
hear,  believe,  accept  and  rightly  fulfil"  the  teachings  of  God's 
Word.     He  recognizes  a  difference  between  the  invisible  church 


'   Hansen,   Gcscliichtc   dcr  Konfinnation.   etc.,   p.  68. 


140  Menno  Simons 

which  is  the  body  of  Christ  and  the  visible  or  organized  church 
which  can  not  claim  purity  in  the  sense  that  those  who  are  not 
right  with  God  may  not  be  found  in  it  (303a;  II  :86a).  The 
assertion  of  many  church  historians  that  Menno  hoped  to  gather 
a  church  which  was  in  the  real  sense  "not  having  spot  or 
wrinkle"  (Eph.  5:27)  must  be  designated  a  grave  error.  To 
his  thinking  even  those  who  constitute  the  mystical  body  of 
Christ  are  not  free  of  imperfection  and  weakness,  in  other 
words,  even  the  invisible  church  is  perfect  only  in  the  sense  that 
Christ's  perfect  righteousness  is  accounted  to  the  believer.  He 
held  that  the  church  as  an  organization  should  be  "unblamable" 
in  the  sense  that  its  teachings  are  founded  on  God's  word  alone, 
that  it  stands  for  all  its  truth  and  is  conducted  and  maintained 
throughout  in  accordance  with  it. 

Unhesitatingly  Menno  admitted  the  possibility  that  a  mem- 
ber of  the  church  be  not  right  with  God  although  he  may  not 
give  offence  that  could  be  followed  by  discipline.  Often  he 
refers  to  the  fact  that  among  the  apostles  there  was  a  hypocrite 
He  repudiates  the  charge  that  through  discipline  the  church  was 
supposed  to  be  kept  pure  in  the  absolute  sense,  but  the  fact  that 
the  church,  consisting  of  fallible  men,  can  not  claim  absolute 
purity  was  to  him  no  reason  why  scriptural  discipline  should  be 
disregarded  (305b;  II  :89a).  He  believed  the  church  to  be  "the 
communion  of  the  saints"  in  very  deed  but  did  not  ascribe  to  it 
perfection  in  purity  in  the  absolute  sense.  Many  writers  have 
advanced  charges  of  extreme  views  concerning  the  purity  of  the 
church  against  Menno  Simons  which  are  quite  unwarranted. 
He  says : 

"In  the  fifth  place  we  teach,  seek  and  demand  that  the 
Lord's  supper  be  observed  as  the  Lord  Jesus  Himself  has  insti- 
tuted and  observed  it,  namely  with  a  church  that  is  outwardly 
without  spot  or  blemish,  that  is  without  noticeable  transgression 
and  wickedness;  for  the  church  judges  that  which  is  visible. 
But  what  is  inwardly  evil,  but  does  not  appear  outwardly  to  the 
church,  as  for  example  the  betrayal  of  Judas,  such  God  alone 
will  judge  and  pass  sentence  on  them;  for  He  alone,  and  not 
the  church,  discerns  hearts  and  reins"  (444b;  II  :243a). 

It  is  worthy  of  notice  in  this  connection  that  in   Menno's 


Public  Confession  141 

opinion  not  all  grievous  sin  need  be  publicly  confessed.  If  a 
transgression  is  unknown  both  to  the  world  and  to  the  church, 
and  the  guilty  one  repents  and  confesses  his  sin  to  a  brother, 
Menno  did  not  believe  it  proper  to  make  the  matter  public  He 
writes  in  1558. 

"Should  it  at  any  time  come  to  pass  that  any  one  sin  against 
his  God  in  secret  in  any  carnal  abomination,  from  which  may 
He  through  His  power  preserve  us  all,  and  should  the  Spirit  of 
the  grace  of  Christ  who  alone  must  awaken  true  repentance  in 
us  all,  again  touch  his  heart  and  grant  him  genuine  repentance, 
of  this  we  have  not  to  judge,  for  it  is  a  matter  between  him  and 
God.  For  since  it  is  evident  that  we  do  not  seek  our  righteous- 
ness and  salvation,  the  remission  of  our  sins,  satisfaction,  recon- 
ciliation and  eternal  life  in  the  ban  or  through  the  ban,  but  alone 
in  the  righteousness,  intercession,  merit,  death  and  blood  of 
Christ,  and  since  now  the  two  real  objects  why  the  ban  is  com- 
manded in  the  Scriptures  can  not  be  sought  in  the  instance  of 
such  an  one,  because,  firstly,  his  sin  is  private,  hence  no  offense 
can  follow  from  it,  and  secondly,  he  is  contrite  at  heart  and 
penitent  in  life  and  therefore  there  is  no  need  of  putting  him  to 
shame  in  order  that  he  may  be  brought  to  repentance,  hence 
there  is  no  commission  of  Christ,  no  divine  command  that  he 
should  be  more  severely  taken  to  account,  nor  excluded  or 
brought  to  shame  before  the  church."     ^201a;    1:350). 

The  position  of  the  Swiss  Brethren  and  the  Huterites  on 
the  point  in  question  is  set  forth  in  a  book  of  the  Huterites, 
in  1567:  Refutation  and  Reply  to  the  S7viss,  Written  Upon  their 
Request.  The  last  of  the  "Fourteen  Articles  Against  the  Swiss 
Brethren,"  contained  in  this  treatise,  is  as  follows : 

"Some  of  them  have  a  false  and  unchristian  opinion  and 
false  conception  in  this,  that  they  say:  If  perchance  some  one 
should  have  become  guilty  of  sin  and  vice  and  if  no  one  knew 
of  it,  he  might  repent  of  the  same  sin,  and  himself  ask  God's 
forgiveness,  without  telling  or  disclosing  it  to  any  one  else. 
Some  of  them,  however  do  not  take  this  position." 

Menno  Simons  taught  emphatically  that  the  ban,  being  the 
exclusion  of  backsliders  and  transgressors  from  the  church,  is 
ineffective  if   it  is  not  used  on   the  authority   of   God's   Word 


-  IVidcrloeguitg   iiud  ^rrautivorliinri   dcii   sclnvcitccm    Gcthcin   a:if   ir 
bcgcrcii.     (^laniiscript). 


142  Menno  Simons 

against  those  who  through  transgression  or  false  doctrine  are 
already  inwardly  separated  from  the  church;  but  if,  on  the  other 
hand,  tlie  ban  is  rightly  used,  the  one  who  is  excluded  from  the 
church,  is  excluded  from  salvation.  (Compare  page  276).*  He 
writes  in  1558: 

"It  is  to  be  observed  in  the  first  place  that  th.ese  heavenly 
keys  are  two  in  number,  namely  tlic  key  of  binding  and  the  key 
of  loosing;  even  as  the  Lord  said  to  Peter:  I  will  give  unto 
thee  the  keys  of  tiie  kingdom  of  heaven,  etc.     Matt.  16:19. 

"In  the  second  place,  we  must  observe,  that  the  key  of  bind- 
ing is  nothing  else  than  the  word  of  God's  righteousness,  the 
instructing,  demanding,  constraining,  terrifying  and  condemning 
lav/  of  the  Lord,  through  which  all  those  who  do  not  by  faith 
accept  Christ,  the  only  and  eternal  means  of  grace,  and  do  not 
hear  His  voice,  nor  follow  and  obey  His  holy  will,  are  bound 
under  tiie  curse,  sin,  death  and  the  wrath  of  God. 

"Again,  on  the  other  hand,  the  key  of  loosing  is  the  joyous, 
sweet  word  of  grace,  the  pardoning,  consoling,  unbinding  Gospel 
of  peace  by  which  all  who  truly  accept  Christ  as  He  is  revealed 
in  His  word,  with  a  firm  trust  in  His  innocent  blood  and  death 
with  a  regenerated,  new,  converted,  willing,  confiding  and  be- 
lieving heart,  fear  Him,  love  Him,  follow  and  obey  Him,  are 
delivered  from  the  said  curse,  sin,  death  and  the  wrath  of  God. 

"In  tlie  third  place  it  is  to  be  observed  that  this  binding  key 
is  given  to  Christ's  ministers  and  His  people  for  the  purpose 
tliat  through  it  they  shall  in  the  power  of  the  Spirit  set  forth 
imto  all  earthly,  carnal,  self-willed  and  impenitent  hearts  their 
great  sin,  unrighteousness,  blindness  and  wickedness,  together 
witii    God's    righteous    wrath,    judgment,    punishment,    hell    and 

'''■  K.  Vo.s  (Mcinto  Sijiiotis,  p.  200)  asserts  that  those  who  exercised 
the  ban  were  supposed  to  "sit  in  the  apostles'  seat;"  which  shows,  so 
this  author  tliinks.  that  Menno  had  not  yet  outgrown  Roman  Catholic 
ideas.  In  the  passage  to  which  Vos  refers  Menno  points  out  that  the 
ban  is  ineffective  and  brings  only  judgment  upon  those  who  exercise  it  "if 
they  themselves  have  not  the  spirit  of  Christ,  do  not  sit  in  the  apostles' 
.'•eat,  do  not  act  from  pure  motives  of  obedience  to  God's  Word  and  of 
upright  brotherly  love"  (208b;  II  :262b).  The  same  author  says  that 
those  who  passed  judgment  concerning  the  ban,  must  not  be  church 
members  but  elders  (p.  200).  This  assertion  can  not  be  substantiated 
from  Mcnno's  writings;  to  the  contrary  it  is  obvious  that  as  a  rule  the 
elders  and  ministers  counseled  with  the  congregation  in  deciding  such 
matters. 


Christ  has  the  Keys  143 

everlasting  death,  and  thus  render  them  contrite,  dismayed, 
humble,  broken,  penitent,  dejected  and  sorrowful  of  heart  before 
God  and  little  in  their  own  eyes. 

"Again,  on  the  contrary,  the  key  of  loosing  is  given  to  the 
end  that  with  it  the  ministers  and  people  of  Christ  may  direct 
such  contrite,  troubled,  dejected,  sorrowing  and  broken  hearts, 
which  through  the  power  of  the  first  key  have  been  brought  to 
feel  and  recognize  their  deep  mortal  wounds,  their  defects  and 
sores,  to  the  spiritual  brazen  serpent,  to  the  throne  of  grace,  to 
the  open  fountain  of  David,  to  the  merciful,  compassionate  high 
priest  of  our  only  and  eternal  offering  of  reconciliation,  Christ 
Jesus,  and  thus  heal  their  perilous,  malignant  and  deadly 
wounds,  stripes  and  the  bite  of  the  infernal  serpent.  Therefore 
this  key  is  likened  in  its  virtue  to  the  consoling  olive  branch  of 
Noah's  dove,  to  the  salve  of  Gilead,  etc. 

"Forasmuch  then,  that  it  is  clearly  manifest,  that  Jesus 
Christ  alone  has  the  key  of  David  and,  to  the  truly,  sincerely 
penitent  unlocks  heaven,  looses  the  knot  of  their  unrighteousness 
and  grants  forgiveness  of  sins ;  and  again,  as  it  is  He  who, 
against  the  impenitent  carnal  sinners,  closes  heaven,  binds  them 
under  His  judgment  and  retains  their  sins,  and  we,  in  His  name, 
are  nothing  more  than  heralds,  ministers  and  messengers  who 
can  make  the  divine  precepts  neither  shorter  nor  longer,  neither 
narrower  nor  wider  than  is  taught  us  by  the  Spirit  and  com- 
manded us  by  His  word,  as  heard,  therefore  it  is  fully  evident 
that  they  greatly  err  who  in  the  pride  of  their  ignorance  suffer 
themselves  to  think  that  they  have  power  to  remit  or  retain  the 
sins  of  any  man  that  may  have  been  committed  against  God,  or 
who  with  perverse,  inconsiderate  minds  out  of  carnal  motives, 
hatred  or  bitterness  and  not  purely  and  solely  through  the  Spirit 
and  Word  of  Christ,  dare  to  ban  or  exclude  any  one,"  etc.  (207; 
1:261). 

"Therefore,  my  brethren,  no  one  is  cut  off  by  us,  or  separ- 
ated from  the  communion  of  the  brethren,  but  those  who  have 
already  either  by  false  doctrine  or  by  a  blamable  life  cut  them- 
selves off  and  separated  themselves  from  Christ  and  His  church. 
For  we  desire  not  to  exclude  any  one  but  to  receive ;  not  to  cut 
off  but  to  restore ;  not  to  reject  but  to  seek ;  not  to  trouble  but 
to  console,  not  to  condemn  but  to  save ;  for  such  is  the  true 
nature  and  desire  of  a  Christian  brother.  Whoever  turns  from 
evil,  be  it  from  his  false  doctrine  or  from  his  vain  life,  and 
conforms  to  the  Gospel  of  Jesus  Christ  unto  which  he  is  bap- 
tized, neither  shall  nor  can  ever  be  excluded  or  cut  off  by  any 
brethren. 

"But  those   who  by  admonition,   tears,   threatening,   reproof 


144  Menno  Simons 

or  by  any  other  Christian  service  and  godly  means  can  not  be 
raised  up  and  restored,  we  should,  not  without  great  regret  and 
grief,  separate  from  our  assembly  and  thus,  in  obedience  to  the 
doctrine  and  command  of  God's  Word,  exclude  the  evil  of  which 
the  erring  brethren  are  guilty,  lest  we  also  be  led  astray  by  the 
false  (ioctrine  which  ever  eats  as  a  canker,  (II  Tim.  2:17)  or 
be  influenced  i)y  the  same  vain,  carnal  life,  since  the  flesh  is 
ever  inclined  to  evil.  And  thus  the  separated  brother  or  sister 
v»hom  we  can  not  help  or  convert  by  pleasing  services,  may  by 
this  means  of  excluding  be  made  ashamed  unto  repentance  (II 
Thess.  3)  and  acknowledge  to  what  he  has  come  and  from  what 
he  is  fallen.  Thus  the  ban  is  a  very  great  work  of  love,  al- 
though by  those  who  do  not  understand  it,  it  is  looked  upon  and 
considered  an  act  of  hatred"  (634;  11:446). 

"After  the  offending  one  has  been  duly  admonished  in  all 
love,  diligence  and  faithfulness,  the  exclusion  shall  take  place 
in  the  congregation  of  God  with  the  power  of  Christ,  that  is 
with  the  binding  and  losing  key  of  the  divine  word  and  of  the 
Holy  Ghost.  For  whenever  it  be  practiced  without  the  word 
and  Spirit,  without  love  and  brotherly  concern,  whether  it  be 
through  bitterness  or  anger  or  on  the  basis  of  a  false  report, 
not  conformable  to  the  Word,  or  for  reasons  not  deserving  the 
ban,  then  it  is  not  a  work  of  God,  not  a  medicine  to  the  soul,  nor 
a  fruit  of  pure  love,  but  a  contention  of  Satan,  a  ruin  and  pesti- 
lence to  the  conscience  and  an  obvious  fruit  of  the  flesh ;  in 
short,  "before  God  a  curse,  abomination  and  stench.  Let  every 
person  "well  weigh  these  words  of  Paul  and  he  will  through 
God's  _grace  learn  how  strictly  the  exclusion  is  commanded  in 
Scripture  and  how  considerately  it  should  with  the  power  of  the 
word  and  Spirit  of  Christ  be  practiced  in  the  church  (345b; 
II  :131b).  Alenno  proceeds  to  point  out  that  the  words  of  Paul, 
I  Cor.  5  :5,  "To  deliver  such  an  one  unto  Satan"  do  not  mean 
that  this  is  done  by  excommunication,  but  in  the  ban  announce- 
ment is  made  to  the  sinner  of  what  has  already  taken  place. 
(345b;    II  :131b). 

Upon  the  accusation  of  Gellius  Faber  that  the  Anabaptists 
were  quick  and  inconsiderate  in  the  matter  of  discipline  Menno 
replies : 

"I  repeat:  We  have  extended  to  them  the  faithful  service 
of  our  brotherly  love  from  our  inmost  hearts  by  entreating  and 
admonishing  them  and  have  patiently  borne  with  some  for  one 
or  two  years  expecting  the  best  (292b;  11:73). 

The  Swiss  Brethren  and  the  Huterites,  agreed  with  Menno 


Discipline  for  False  Doctrine  145 

on  the  point  that  "the  true  reason  why  and  to  what  end  this 
separation  or  excommunication  is  so  earnestly  taught  and  com- 
manded in  the  holy  Scriptures,  by  Jesus  Christ  and  His  holy 
apostles,  is  first,  for  false  doctrine;  further  for  sinful  carnal 
life ;  further  that  the  transgressors  may  be  admonished  to  re- 
pentance, that  is  to  say,  those  who  would  be  so  admonished" 
(634;  11:446).  With  equal  emphasis  they  insisted  on  the  need 
of  church  discipline  and  excommunication,  but  differed  on  the 
<luestion  of  the  avoidance  of  the  excommunicated.^ 


*  A    comprehensive    historical    work    giving    in    full    the    history    of 
-church  discipHne  and  the  ban  among  Anabaptists  is  in  preparation. 


XII 

MENNO  SIMONS'  DOCTRINE  ON  THE 
INCARNATION   OF  CHRIST 

M enno  Simons  held  a  peculiar  doctrine  on  the  Incarnation  :■ 
Christ  did  not  obtain  His  human  nature  from  a  sinful  child  of 
Adam.  God  through  the  Holy  Spirit  prepared  for  Him  a  body 
(Heb.  10:5).  Mary  was  truly  His  mother;  He  is  called  "the- 
fruit  of  Mary's  womb"  in  a  similar  sense  as  we  speak  of  gram 
as  the  fruit  of  the  field  (531a;  11:337;  also  folio  edition  316a). 
This  doctrine  of  the  Incarnation  has  been  substantially  accepte<i 
by  a  numl>er  of  well  known  Bible  scholars  of  our  time.^ 

Menno  says : 

If  Christ  had  been,  as  regards  His  humanity  "of  the  impure^ 
sinful  flesh  of  Adam,  He  would  through  the  eternal  righteous- 
ness of  God,  be  also  guilty  of  judgment  and  death.  And  if  He 
Himself  owed  a  debt,  how  could  He  pay  ours?"  (367b;  II: 
157b).  "This  selfsame  Word  ....  in  due  time  descended  from 
heaven  and  through  the  power  of  the  Most  High  and  of  His 
Holy    Spirit,   above   all   human    comprehension,   became   a    true. 


*  K.  Vos  (Menno  Simons,  p.  78)  says  Menno  had  no  clear  concep- 
tion of  this  doctrine.  The  doctrine  of  the  Incarnation  as  held  hy  Menno 
Simons  is  as  reasonable  as  that  which  is  generally  accepted  as  the  ortho- 
dox view  and  Menno  defines  it  satisfactorily,  but  in  his  answers  to  the 
attacks  of  his  opponents  he  sometimes  apparently  lost  sight  of  the  prin- 
ciple stated  by  himself:  That  the  incarnation  of  Christ  is  not  to  be 
comprehended  but  to  be  believed.  Vos  (p.  78)  quotes  Alenson  who- 
pives  two  passages  from  Menno  which  seem  to  imply  a  partly  contradic- 
tion on  a  phase  of  the  point  in  question.  In  Mcnno's  work  the  said 
passages  are  found  368b,  II:159h  and  370b^  II  :162a.  Reading  them  im 
their  connection  is  required  for  an  intelligent  understanding. 


Christ's  Humanity  147 

suffering,  mortal  man,-  not  of  Alary,  but  in  Mary,  as  John  says. 
Ihe  Word  was  made  flesh"  (565a;  II  :371b).  To  assert  that 
Christ  was,  in  that  case,  not  truly  human,  says  Menno.  is  to 
deny  God's  omnipotence.  He  replies  to  the  question,  Whence, 
then,  has  Christ  obtained  His  humanity?  with  a  counter  ques- 
tion: "Whence  came  the  abundance  of  water  which  flowed  from 
the  hard  rock?  Was  it  not  accomplished  above  all  human  un- 
derstanding and  comprehension  through  God's  almighty  power, 
to  which  nothing  is  impossible?"  (370a;  II  :161b). 

Menno  taught  that  Christ,  while  in  the  Incarnation  "He 
took  upon  Him  the  form  of  a  servant"  (Phil.  2:7)  did  not  fore- 
go His  divine  nature.  The  old  charge  which  has  been  reasserted 
by  a  few  modem  writers,  that  he  believed  the  Word  to  have 
l>ecome  flesh  by  a  change  in  His  divine  nature,  he  repudiated  as 
a  slander.' 

"That  I  have  ever  said  this  [that  the  Word  was  changed 
into  flesh  and  that  Jesus  was  only  man]  no  one  will,  I  believe, 
■ever  be  able  to  prove ;  nevertheless  they  have  the  courage  to 
say  and  write  such  of  us.  I  have  spoken  of  this  as  the  eminent 
apostle  has  taught  me,  namely  that  the  Word  was  made  flesh. 
This  testimony  I  let  stand  unbroken  and  commit  the  mystery, 
how  much  there  was  changed  or  not  changed,  to  Him  who 
through  His  omnipotent  power  has  so  ordered  it  for  the  salva- 
tion of  us  all.  Yet  I  would  add,  in  my  simplicity,  if  they  in- 
terpret the  said  testimony  of  John,  which  I  have  quoted  without 
changing  a  letter,  in  such  a  way  as  to  make  it  appear  that 
Menno  teaches,  with  John,  that  the  Word  has  been  made  flesh, 
therefore  his  opinion  must  be  that  it  was  changed  into  flesh,  etc., 
they  should  know  that  change  does  not  in  every  instance  take 
away  the  nature  of  the  first  substance  of  which  something  con- 
sists or  is  wrought.  Adam  was  a  man  created  of  earth  ;  and 
although  he  was  a  man  thus  created,  he  nevertheless  continued 
to  be  earth,  as  the  Lord  said,  'Dust  thou  art  and  to  dust  thou 


2  It  has  been  alleged  (Vos,  Menno  Sinions,  p.  210)  that  in  Menno's 
view  Christ  was  not  made  partaker  of  our  flesh  and  blood  and  hence 
liis  doctrine  of  the  Atonement  was  not  really  orthodox.  Menno  often 
points  out  that  Christ  was  not  only  divine  but  also  truly  human. 

«  The  assertion  that  Menno  held  this  view  is  made  by  S.  Cramer  in 
K.  E.,  article  Menno  Simons,  where  it  is  also  said  that  Menno  did  not 
accept  the  doctrine  that  Christ  was  both  God  and  man.  On  these  points 
•compare  the  quotations   from  Menno  given  in  this  chapter. 


148  Menno  Simons 

shalt  return.' — My  reader,  understand  me  rightly,  I  do  not  pre- 
sent this  illustration  to  assert  that  the  Word  was  changed  into 
flesh,  but  I  have  presented  it  for  he  purpose  of  showing  to  the 
reader  that  even  if  the  Word,  in  the  Incarnation  should  have 
undergone  a  change,  even  then  it  nevertheless  remained  the 
Word.  John  1:14;  8:23;  I  John  1:2;  Rev.  19:13."  (368b;. 
II  :159b). 

"I  say  that  concerning  tliis  incomprehensible,  sublime  sub- 
ject I  do  in  no  wise  make  reason  my  counsellor,  but  set  forth  the- 
word  of  my  Lord  wdiich  teaches  me  in  all  clearness,"  etc.  (595a; 
II  :398a).  "Since  He  is  God's  own  and  true  Son  and  has  nO' 
other  origin  but  of  God,  He  must  also  have  the  nature  of  the 
One  of  whom  He  is ;  this  is  too  plain  to  be  controverted" 
(589b;  II  :392b).  "Although  He  humbled  Himself  and  for  our 
sakes  for  a  time  laid  down  His  divine  privilege,  right  and  majes- 
ty, notwithstanding  this  He  was  God  and  God's  Word"  (372a;. 
II  :164a).  "Christ  is  truly  God  and  man,  man  and  God"  (525b;. 
II  :330b;  also  363b;  II  :153b).  "I  confess  both  natures  in  Christy 
the  divine  and  the  human"  (569a;  II  :375b). 

Menno  repeatedly  asks  forbearance  of  his  readers  for  en- 
larging on  the  subject  of  the  origin  of  life  in  his  defence  of  the 
doctrine  of  the  Incarnation.  "God  knows  how  unwillingly  I  da 
it,  but  necessity  forces  mc  to  it"  (548;  II  :353b).  He  asserts 
that  a  new  life  does  not  originate  from  woman,  hence  Christ's 
origin,  even  as  concerns  His  humanity,  could  not  be  of  Mary. 
Martin  Micron,  after  his  discussions  with  Menno,  wrote  to 
Heinrich  Bullinger  on  March  5,  1556,  informing  him  of  Menno's 
opinion  and  arguments,  and  stating  that  the  Zwinglian  theo- 
logian Musculus  was  of  the  same  opinion  as  Menno  Simons 
regarding  the  origin  of  human  life  and  indeed  had  presented 
this  view  in  one  of  his  books.  It  is  necessary,  says  Micron,  that 
Musculus  be  callerl  down  and  prevailed  upon  to  modify  or 
change  his  attitude  on  this  question. 

"If  our  adversaries  once  observed  this  in  the  writings  of 
Musculus,"  he  continues,  "they  would  utter  the  greatest  boast- 
ings [having  found  this  teaching  in  our  own  j)ublications]  and 
would  already  among  all  men  ascribe  to  themselves  the  victory. 
Great  is  the  authority  of  Mu.sculus  everywhere  and  if  he   fur- 


Musculus'  Teaching  149 

nishes  our  antagonists  with  such  weapons  against  us,  it  will 
scarcely  be  possible  to  stop  their  mouths. — I  beseech  you  .... 
that  you  admonish  Musculus  concerning  these  things,  so  that  he 
at  the  earliest  possible  opportunity  come  to  the  aid  of  the  church 
that  is  thus  struggling.  —  If  our  adversaries  dare  to  oppose  us 
on  the  authority  of  Aristotle,  what  would  they  do,  if  they  knew 
that  Musculus  is  on  their  side,  as  doubtless  they  will  soon  know 
from  his  aforementioned  work,  for  Menno  is  hunting  for  such 
things  among  our  own  writings,  unless  Musculus  soon  con- 
curs."* 

From  another  letter  of  Micron  it  is  apparent  that  Musculus 
fully  complied  with  the  wishes  of  his  friends  and  repudiated  his 
former  opinion  on  the  point  in  question. 

Menno  rejected  the  view  that  Christ  as  to  his  body  was 
human  while  as  to  his  mind  and  soul  He  was  divine.  "The 
Scriptures  know  of  no  divided  Christ."  If  He  had  His  human 
nature  from  Mary,  "He  could  in  such  case  be  not  more  than 
half  man,  namely  as  concerns  His  mother's  part  according  to 
the  assertion  of  the  theologians"  (Folio  edition  316b).  "Above 
all  human  understanding"  the  divine  and  the  human  nature  were 
united  in  Him.  That  this  doctrine  of  the  Incarnation  has  a 
tendency  toward  the  denial  of  the  deity  of  Christ  was  indignant- 
ly denied  by  Menno.  On  the  contrary,  his  opinion  was  that 
what  is  generally  considered  the  orthodox  view  dishonors 
Christ.  (367a;  II  :158a). 

Although  Menno  held  that  only  the  regenerated  are  spoken 
of  in  Scripture  as  brethren  of  Christ,  and  for  the  reason  that 
they  are  partakers  of  the  divine  nature  (II  Pet.  1  :4),  he  re- 
pudiated the  idea  that  the  regenerated  are  divine  in  the  same 
sense  as  Christ.    He  5ays : 

"Dear  brethren,  we  do  not  say,  Christ  is  bom  of  the  Spirit, 
but  we  say  with  the  Scriptures  that  He  is  incarnate  and  con- 
ceived through  the  Spirit.  Now  it  is  a  different  matter,  as  you 
know,  to  be  born  of  the  Spirit  and  to  be  incarnate  and  conceived 
through  the  Spirit.  Can  any  one  doubt  that  to  be  born  of  the 
vSpirit  is  regeneration?"  (533a;  II  :339a).  "Christ  not  only 
calls  the   regenerated   His  brethren,  but  also   His  children,   and 


The  letter  is  quoted  in  full  by  Ottius,  Anncil.  Anab.,  p.   123  seq. 


150  Menno  Simons 

says,  Behold  I  and  the  chiklren  which  God  has  given  me,  Isa. 
8:18.  They  are  called  His  children  for  the  reason  that  He 
through  the  word  of  His  grace,  hy  the  power  of  His  Holy  Spirit 
in  the  sprinkling  of  His  precious  hlood,  has  begotten  them  unto 
God  His  Father"  (376b;  H  :170a)  "Christ,  the  Prince  of  our 
salvation,  has  led  us  to  His  glory  and  thus  accepted  us  as  breth- 
ren and  children  in  the  faith"  (378b;  II  :172b).  "On  account  of 
being  born  of  God,  and  not  for  the  sake  of  the  birth  of  Adam, 
we  are  His  brethren,  for  the  regenerated  have  one  Father  with 
Him"  (553b;  II  :358b).  "They  are  the  true  brethren  of  Jesus 
Christ  who  with  Him  are  born  of  God"  (425a;  II  :221b).  "For 
the  reason  that  the  regenerated  are,  with  Christ,  born  of  one 
God  and  have  one  Father,  therefore  He  calls  the  sanctified  who 
with  Him  are  born  of  God,  His  brethren,  not  because  of  the 
flesh  but  because  of  the  new  birth.  If  it  were  otherwise,  you 
would  have  to  say  and  admit  that  all  wicked,  unbelieving  and 
perverse  men  and  women  were  brethren  and  sisters  of  Christ,  as 
well  as  the  believing,  sincere  and  pious.  By  no  means,  for 
Christ  says ;  Whoso.soever  shall  do  the  will  of  my  Father  which 
is  in  heaven,  the  same  is  my  brother  and  sister  and  mother" 
^51%;  II  :335a). 

The  said  doctrine  of  the  incarnation  of  Christ  was  not 
original  with  Menno,  but  was  in  substance  held  by  the  Obben- 
ites  from  the  beginning.  The  opinion  that  Menno  at  the  time 
of  his  conversion  was  not  acquainted  with  this  teaching  ■"'  is  un- 
founded. In  all  probability  this  doctrine  was  for  a  time  a 
liindrance  standing  in  the  way  of  his  identification  with  the 
Obbenites.     He  writes  in  1544: 

"When  this  matter  of  the  incarnation  of  our  blessed  Lord 
Jesus  Christ  was  first  mentioned  and  set  before  me  by  the 
brethren  I  was,  on  hearing  of  it,  greatly  amazed  and  startled 
fearing  lest  I  should  err  in  the  matter  and  be  found  before  God 
in  hurtful  unbchef.  Yea,  on  account  of  this  article  I  was  also 
after  receiving  baj^tism  many  a  time  so  troul)led  and  oppressed 
at  heart,  that  for  many  a  day  through  tlie  anxiety  of  my  soul  I 
abstained  from  food  and  drink  beseeching  and  praying  G(xl  in 
tears  and  great  uneasiness,  that  the  kind  Father  by  His  mercy 
and    grace   would    rightly   disclose   and    open    unto    me,    a    poor 


'    Tliis  was  the  opinion  of  S.  Cramer,  R.  E.,  vol.  XII,  p.  591. 


Menno's  Defense  151 

sinner  who  diligently  although  in  great  imperfection  and  weak- 
'n"?e™ry"o    he  ;or^SHon'o?'His  holy  nan,e\nd  to  the  con 

=ii  roir  I  tvr=™ng"S;:  :rsf.t^r^wha 

We  so  hivUy  upon  my  conscience,  discusse.l  and  treated  w,,h 

;  fL  who  are  of  your  opinion  or  belief,  yet  no  one  conld  u,- 

trucT  oft^ea'h  me  Lfficielltly  concerning  '^s  matter     or  g^ 

misunderstanding  of  certatn  Pf  f  S"  °*.  ^"'y™'"  ^  Iccord  ng 
,,=,,1  to  suooort  their  assert  on  I  found  with  them,  not  accorumg 
to  my  mere'op  nion  but  according  to  the  testimony  of  the  Scnp^ 
.nr^s  ■   SO  that  at  last,  after  much  fastmg,  praymg,  heav.ness  and 

tt^ChrS'Tsu^;  forever  blessel   is   the   Lord   from  heaven. 
I  Cor  15:47,"  etc.     (525a;   II:330a). 

Menno  Simons  points  out  repeatedly  that  the  controversy 
concerning  the  incarnation  of  Christ  was  forced  upon  him  by  his 
opponents      In  his  Brief  Defense  to  all  Theologians  he  asks  for 
'aTree  public  debate"  with  any  one  of  his  opponents  and  gives 
a  1  rof   subjects-ten  in  number-which  should  be  made  the 
base  of  the  discussions,  but  does  not  mention  the  Incamat  on. 
In  his  first  book  on  the  subject  (addressed  to  John  -  I'<^^o)  ^^ 
urges  that  it  was  most  earnestly  asked  and  demanded  of  him  to 
write  (Folio  edition  527a).     In  the  same  book  he  states  tha    in 

his  discussions  with  a'Lasco  he  was  ^^'^^  ^^^J^^^^^f  ^.^T  To 
to  make  this  subject  a  question  of  dispute  (519;  I.326a).  To 
treat  in  this  connection  on  the  origin  of  human  life,  etc.,  was 
distasteful  to  him.  "I  am  ashamed  from  my  heart,  the  Lord 
knows,  that  I  must  speak  in  such  a  --y/;"""^"^^  .^^^\f,7"' 
and  holy  matter ;  but  they  compel  me  to  it"  (Folio  edition  315b). 

"Tllsa;    11:11%.      Martin    Micron    in    h,s    first    ^;':-'^:  ^'^'^J^Z 
con^plained  concerning  the  omission  of  this  point  and  insisted  t^at  i    b 
made   a   subject  of   discussion.     Gerretsen.   Khcronms,    1895.   p^  44.      mat 

he  incarnation  of  Christ  is  virtually  the  only  point  ,n  whK^  M-no  w 
really  dogmatically  mterested    as  '^^  been  re,.ated iy  asse.ed  ^^.  g^^D,e 
Religion  in  Geschichte  und  Gegenwart,  vol.  4,    IVl-.  P-   -z^.' 

foundation. 


152  Menno  Simons 

He  also  testifies,  in  the  year  1544,  that  he  avoided  to  treat 
on  the  subject  of  the  Incarnation  in  his  sermons.     He  writes : 

"I  say  again,  this  is  my  confession  toward  those  who  most 
earnestly  ask  and  demand  of  me  a  statement  of  my  faith  and 
leaching  concerning  this  article,  "^'et  in  my  common  admoni- 
tions to  the  brethren  and  friends  1  never  teach  it  so  completely 
or  extensively,  nor  have  I  heretofore  ever  taught  it  so  fully  as  I 
have  also  told  you  [John  a'Lasco]  verbally.  But  I  teach  in  a 
simple  way  that  the  blessed  Christ  Jesus  is  truly  God  and  man, 
a  Son  of  God  and  a  Son  of  man,  conceived  of  the  Holy  Ghost, 
born  of  the  pure  virgin  Alary,  became  a  poor,  needy  man,  like 
unto  us  in  all  things,  except  sin,  etc.  Therefore,  I  say,  that  I 
and  all  teachers  can  do  no  better  than  to  teach  and  set  forth 
this  matter  of  the  incarnation  and  the  body  of  Christ  to  the 
common  church  in  a  true,  simple,  apostolic  way  to  the  edifica- 
tion, to  love,  to  consolation,  to  sanctification,  to  a  life  in  ac- 
cordance with  His  precepts  and  example."  "Among  us  there 
are  doubtless  many  who  fear  the  Lord  from  the  inmost  of  their 
souls  and  have  never  in  their  life  heard  a  syllable  in  regard  to 
the  mystery  of  this  matter,  as  set  forth  above  with  great  clear- 
ness, and  have  never  inquired  concerning  it,  much  less  do  they 
know  or  understand  it"  (527  seq. ;  11:332  seq.).  "Herewith  I 
conclude  this  my  confession  of  the  Incarnation  of  our  blessed 
Lord  Jesus  Christ.  I  write  you  on  this  subject  in  accordance 
with  your  desire  and  place  it  before  you  in  all  clearness,  as  one 
who  is  not  ashamed  of  his  faith.  Nevertheless  I  do  not  teach 
and  treat  this  matter  to  such  depth  in  my  admonitions  to  the 
brethren,  or,  as  said  above,  have  ever  done  so,  but  in  all  sim- 
plicity according  to  apostolic  example  to  edification  and  love." 
(533a;   11:339). 


XIII 

MENNO     SIMONS'     ATTITUDE     TOWARD     THE 
MUNSTERITES 

The  Munsterite  sect  rejected  infant  baptism  but  differed 
from  the  Mennonites  on  other  fundamental  points.  Under  the 
leadership  of  John  of  Leyden,  the  "second  King  David"  who 
was  to  rule  until  Solomon  (Christ)  should  take  possession  of 
the  kingdom,  they  established  themselves  in  the  city  of  Munster 
in  northwest  Germany.  Not  only  did  they  reject  the  principle 
of  non-resistance  but  they  would  destroy  the  wicked  with  the 
sword.  They  advocated  polygamy  and  ascribed  divine  authority 
to  their  false  prophets.  After  a  siege  of  over  a  year  Munster 
was  conquered  on  June  25,  1535.  John  of  Leyden  and  others  of 
their  leaders  were  executed.     (Compare  p.  41). 

One  of  the  first  books  of  Menno  Simons  is  his  Plain  and 
Clear  Proof  ....  Against  the  Abominable  and  Terrible  Blas- 
phemy of  John  of  Leyden}  The  date  of  this  book  is  not  alto- 
gether certain.  Evidently  it  was  written  before  his  renunciation 
of  the  Roman  Church,  in  the  period  when  he,  as  he  later  testi- 
fied, undeservedly  had  the  reputation  of  an  evangelical  preacher. 
To  all  appearance  Menno,  when  he  wrote  this  book,  was  only 
partially  acquainted  with  the  teachings  of  the  Alunsterites. 
Probably  the  date  is  somewhere  in  the  first  half  of  the  year 
1535.     Menno  writes: 

"We  should  not  have  ventured  to  write,  were  there  not  a 

1  This  book  was  apparently  not  printed  in  Menno  Simons'  time,  but 
was  doubtless  circulated  in  manuscript.  The  first  known  print,  which  is 
very  rare,  is  of  1627.  A  copy  of  this  edition  is  in  the  collection  made  by 
the  late  Elder  J.  R.  Smit,  of  New  Paris,  Ind.,  formerly  of  Balk,  Holland. 


154  Menno  Simons 

pressing  need.  On  the  one  han(i  we  can  not  bear  the  shameful 
deceit  and  great  blasphemy  against  God,  that  a  man  be  placed  in 
Christ's  stead;  on  the  other  hand  those  who  teach  such  deceit, 
yea,  abominable  heresy  concerning  the  promised  David,  and 
similar  doctrines  refuse  to  deal  with  us  personally. 

''A  greater  Antichrist  than  the  one  who  pretends  to  be  the 
promised  David  [John  of  Leyden],  can  not  come.  —  He  who  is 
not  blind,  understands  well  what  are  the  weapons  with  which 
Christians  should  fight,  namely  the  word  of  God.  —  To  fight 
with  carnal  weapons  is  forbidden  us.  —  It  is  true.  God  will 
jiunish  Babylon,  but  not  through  His  Christians.  —  The  Scrip- 
tures clearly  testify  that  the  Lonl  Christ  must  first  come  again, 
before  all  His  enemies  shall  be  punished. 

"May  all  those  who  would  fight  with  the  sword  give  heed 
to  these  words,  yea  all  who  would  be  the  angels  to  root  up  the 
tares.  Christ  indeed  expounded  this  parable  differently  and 
says:  The  good  seed  are  the  children  of  the  kingdom  ....  the 
reapers  are  the  angels.  Inasmuch  as  the  Christians  are  the 
good  seed,  how  can  they  be  the  angels  or  reapers ;  or  if  they 
be  the  reapers,  how  can  they  be  the  seed?  These  are  quite  dif- 
ferent things,  the  seed  and  the  reapers ;  this  is  plain  beyond 
dispute. 

"Christ  has  not  taken  His  kingdom  with  the  sword,  but 
through  suffering;  and  they  mean  to  take  it  with  the  sword!  O 
blindness  of  man ! 

Since  it  is  a  fact  that  Christ  combats  His  enemies  with  the 
sword  of  His  mouth,  He  smites  the  earth  with  the  rod  of  His 
mouth;  He  slays  the  wicked  with  the  breath  of  His  lips  (Isa. 
11:4;  Rev.  2:16)  ;  and  since  we  are  to  be  conformed  into  His 
image,  (Rom.  8:29),  how  can  we  then  fight  our  enemies  with 
any  other  sword?  Does  not  the  apostle  Peter  say:  "For  even 
hereunto  were  ye  called,  because  Christ  also  suffered  for  us, 
leaving  us  an  example  that  ye  should  follow  his  steps  ....  who 
when  he  was  reviled,  reviled  not  again,  when  he  suffered,  he 
threatened  not,  but  committed  liimself  to  him  wlio  judgcth 
righteously"   (I  Pet.  2:21). 

Some  of  the  opponents  of  Menno  Simons  iiave  asserted 
that  in  the  earlier  years  of  his  reformatory  labors  he  held  the 
Anabaptists  of  Munster  to  be  his  "dear  brethren"  and  of  one 
j)arty  with  himself.  Although  in  his  Plain  and  Clear  Proof  he 
speaks  of  John  of  Leyden  as  a  blasphemer  and  an  anti-Christ 
and  of   Munsterite  principles  as  heresy  and   an   abomination,   it 


Radical  Differences  155 

was,  curiously  enough,  supposed  that  this  book  shows  his  atti- 
tude toward  John  of  Leyden  alone,  and  not  toward  his  follow- 
ers. In  the  first  edition  of  his  Foundation  Alenno  refers  to 
certain  Anabaptists  of  an  earlier  period  who  for  lack  of  knowl- 
edge were  on  certain  points  unorthodox  (they  were  not  Mun- 
sterites,  though  Menno's  opponents  asserted  it)  as  brethren. 
This  has  been  taken  as  evidence  that  he  made  no  real  distinction 
between  his  own  party  and  the  Munsterites.  The  fact  that  in 
the  first  edition  of  the  Foundation  he  repeatedly  addresses  also 
Roman  Catholics  as  brethren-  has  been  ignored.  The  sense  in 
which  he  in  many  instances  used  this  expression  is  clearly  in- 
dicated when  in  the  same  book  he  speaks  of  a  certain  class  as 
his  "brethren,  but  not  in  Christ  Jesus,  for  those  are  brethren  in 
Christ  who  abide  in  His  holy  word."^  Hence  if  he  would  have 
spoken  of  the  Munsterites  as  brethren  (which  is  not  the  case, 
as  will  be  pointed  out)  this  would  not  prove  the  point  in  ques- 
tion. 

The  opinion  that  Menno,  at  the  time  when  he  published  the 
first  edition  of  the  Foundation,  considered  himself  of  the  same 
party  as  the  Munsterites  is  altogether  unfounded.  There  is 
abundant  proof  that  he  was  at  that  time  and  indeed  from  the 
very  rise  of  the  Munsterites  a  consistent  opponent  of  their 
teaching  and  believed  their  sect  to  advocate  even  greater  errors 
than  the  Roman  Church.  This  proof  is  contained  in  the  above 
mentioned  book  against  John  of  I^eyden  as  well  as  in  the 
Meditation  to  the  Twenty-fifth  Psalm*  and  in  the  first  edition  of 
the  Foundation. 


'  Dat  Fundauicnt  dcs  Clirisfdxkcu  lars.  1539,  fol.  03a.  R]a. 
R3a. 

•■'  The  same,   fol.   R7h. 

••  On  the  date  of  this  book  compare  p.  35.  K.  Vos  has  overlooked 
the  numerous  denunciations  of  tlie  Munsterites  in  the  Meditation  and  in 
the  first  edition  of  the  Foundation^  which  accounts  for  his  opinion  con- 
cerning Menno's  relation  to  the  sect  of  Munster.  He  further  alleges  that 
between  1539  and  1552  tliere  is  no  expression  of  ^'cnno  on  the  point  in 
question.  The  fact  has  escaped  him  that  an  important  pertinent  passage 
is  found  in  the  Loving  Admonition^  of  1541.     It  will  be  quoted  elsewhere. 


156  Menno  Simons 

In  the  first  edition  of  the  Meditation  Menno  Simons  says: 

"Satan  has  through  the  false,  unenlightened  teachers  per- 
verted the  spiritual  sense  of  the  Scriptures  into  a  carnal  sense ; 
he  has  instituted  the  sword  and  weapons  and  therewith  has 
engendered  a  revengeful  heart  against  all  the  world ;  he  has 
moreover,  without  any  Scripture,  cloaked  and  palliated  shame- 
ful adultery  with  the  example  of  the  Jewish  patriarchs,  also  a 
visible  kingdom  and  king  and  other  ungodly  errors  at  which  a 
true  Christian  is  stricken  with  terror."'' 

A  more  outspoken  rejection  of  Munsterite  principles  can- 
not be  found  in  Menno's  later  writings.  —  A  passage  in  this 
book  is  directed  principally  against  David  Joris  the  enthusiast, 
or  more  correctly,  against  some  of  his  followers,  but  applies  to 
the  Munsterites  as  well.     Menno  says: 

"There  are  those  who  continuously  cry  out,  grace.  Spirit, 
Christ;  but  every  day  they  trample  grace  under  their  feet,  grieve 
the  Holy  Spirit  and  by  their  carnal  life  lamentably  crucify  the 
Son  of  God  anew.  Some  of  those  who  had  once  fled  out  of 
Sodom,  Egypt,  and  Babylon  and  taken  upon  them  the  yoke  and 
cross  of  Christ,  have  nevertheless  fallen  prey  to  the  devil ;  they 
have  been  miserably  deceived  by  the  false  prophets,  just  as  if 
they  had  never  confessed  Thy  holy  Word;  yea,  seven  evil 
spirits  have  taken  possession  of  them  (Luke  11  :24)  and  the 
last  deception  has  become  a  thousand  times  worse  than  the 
first."" 

Obviously  this  means  that  those  who  were  "miserably  de- 
ceived by  the  false  prophets"  had  fallen  into  greater  errors  than 
Romanism.  In  the  later  revision  the  words  "a  thousand  times" 
in  the  last  sentence  have  been  eliminated. 

The  first  edition  of  the  Foundation  has  a  few  clear  expres- 
sions on  the  point  in  question,  denouncing  Munsterite  teaching 
and  showing  clearly  Menno's  attitude  toward  this  sect.  The 
very  aim,  in  fact,  which  Menno  had  in  writing  this  book  was,  if 
we  may  accept  his  own  testimony  as  given  in  the  preface,  to 
give  proof  of  the  radical  differences  which  separated  him  and 
his  brethren  from  the  Munsterites.     He  says: 

"Since  we  find  that  Satan  can  convert  himself  into  an  angel 


6  Meditation  on   the   Twenty- fifth  Psalm,   fol.  D2'i. 
^  The  same,  fol.  A6a. 


Five  Denominations  157 

-of  light  and  sow  the  evil  tares  among  the  good  wheat  of  the 
Lord,  namely  the  [Munsterite]  doctrines  of  the  sword,  matri- 
mony, outward  kingdom  of  Christ,  idolatry,  deception  [preten- 
sion to  be  of  the  state  church  when  such  was  not  the  case]  and 
other  errors  of  similar  nature,  for  whose  sake  [being  accused  of 
such  errors]  the  children  of  God  must  in  our  day  hear  and 
suffer  terrible  things,  therefore  we  have  been  led  to  give  here- 
with an  account  of  our  faith."^ 

Menno  states  in  this  book  that  there  are  five  religious 
parties,  viz.,  "Papists,  Lutherans,  Zwinglians,  corrupt  sects  and 
Baptizers."«  The  last  are  the  party  which  he  represented  while 
the  "corrupt  sects"  are  Munsterites,  Batenburgers  and  David- 
ians.»  "Those  who  have  been  baptized,"  he  says,  "and  have 
again  departed  from  the  salutary  doctrine  of  Jesus  Christ,  have 
yielded  to  the  deception  and  error  of  the  false  prophets  and 
refuse  to  accept  instruction"  are  not  acceptable  partakers  of  the 
Lord's  table.^°  The  false  prophets  are  the  leaders  of  the  corrupt 
sects.  These  statements  show  conclusively  that  Menno  by  no 
means  accepted  the  Munsterites  as  his  brethren  in  Christ. 

Concerning  the  principles  of  the  Munsterites  Menno  says 
here : 

"We  teach,  know  or  acknowledge  no  King  David  according 
to  the  spirit,  but  alone  the  invisible  King  Jesus  Christ  to  whom 
all  power  is  given  in  heaven  and  on  earth  who  alone  is  the  Lord 
of  lords  and  the  King  of  kings.  But  in  all  temporal  things  we 
teach  obedience  to  the  Imperial  Majesty,  to  kings,  lords  and  all 
governments  whenever  they  do  not  give  us  command  contrary 
to  God's  word.  —  We  teach,  know  and  acknowledge  no  sword 
than  alone  the  sword  of  the  Spirit  which  is  the  word  of  God. 
—  We  teach,  know  and  acknowledge  no  matrimony  than  that 
which  Christ  Jesus  Himself  and  His  holy  apostles  have  taught 
and  sanctioned,  namely  between  one  man  and  one  woman.  — 
No  kingdom  of  God  do  we  know,  teach  and  acknowledge  which 
is  of  this  world.  —  We  know,  teach  and  consent  to  no  murder 
and   robbery,"  etc.     May  the  almighty  eternal   Father  through 

7  Dat  Fundament,  1539,  fol.  A4b. 

8  The  same,  fol.  N5l\ 

9  That  these  three  parties  are  meant  when  Menno  speaks  of  the 
^corrupt  sects  does  not  admit  of  doubt.     Cf .  64b ;   1 :94a. 

10  Dat  Fundament,  1539,  fol.  G7b. 


158  Menno  Simons 

His  beloved  Son  Jesus  Christ  keep  and  guard  all  faithful  hearts 
from  these  cursed  heresies  and  abominable  errors  which  are 
contrary  not  only  to  God's  word  but  also  to  the  law  of  na- 
'iire."'^ 

Further:  "I  know  that  they  accuse  us  of  [MunsteriteJ 
errors  concerning  king,  matrimony,  sword,  outward  kingdom, 
murder,  theft  and  similar  deceptions,  which  accursed  ungodly 
teaching  and  Satanic  errors,  they  all  say,  follow  from  baptism, 
and  consequently  the  true  doctrine  of  Jesus  Christ,  the  conse- 
crated life  and  apostolic  baptism  is  diligently  opposed  by  them. 
No,  dear  rulers,  no,"  etc.^* 

The  first  part  of  the  chapter  "To  the  Corrupt  Sects"  in  the 
same  book  also  treats  of  the  Munsterites  as  well  as  of  the 
Davidites,  and  shows  clearly  Menno's  position  toward  tlicm. 
It  will  be  quoted  in  another  place.  And  in  his  Book  on  Bap- 
tism, in  1539,  (431;  II  :229a),  as  well  as  in  another  book  pub- 
lished in  the  same  year  (442b;  II  :241b)  Menno  expresses  him- 
self to  the  same  effect  concerning  the  corrupt  sects,  clearly  in- 
cluding the  Munsterites. 

Again  in  his  Loving  Advionition,  in  1541,  Menno  condemns 
"the  Jewish  doctrines  of  tlie  sword,  kingdom,  polygamy  and 
other  seductions  of  similar  nature"  (633b;  II  :445b).  And  in 
his  first  book  addressed  to  John  a'Lasco,  in  1544,  he  speaks  of 
the  Munsterites  and  denounces  their  teachings  in  no  uncertain 
tones.     He  says : 

"I  have  written  this  in  order  that  our  faith,  doctrine  and 
life,  may  be  clearly  set  forth  and  made  known,  to  destroy  the 
evil  suspicion  which  is  held  against  us  in  consequence  of  the 
]>eiTiicious  uproar  and  the  shameful  doctrine  and  practice  of  the 

false  prophets  who  go  forth  under  a  pious  semblance as 

before  God  who  knows  our  hearts,  we  are  clear  of  all  their 
abominable  doctrine,  uproar,  mutiny,  bloodshed,  plurality  of 
wives,  and  the  like  abominations.  Yea  we  hate  and  from  all 
our  heart  oppose  them  as  acknowledged  heresies,  as  snares  to 
the  conscience  and  deceit,  as  deception  of  souls  and  pestilential 
doctrine."  etc.   (510;  IT  :326a). 


'J  The  same,  fol.  P3b. 
'2  The  same.   fol.   P.la. 


The  Oldcloisterites  159 

The  above  mentioned  Anabai)tists  which  erred  in  a  certain 
^natter  and  were  spoken  of  as  erring  brethren  by  Menno,  were 
the  so-called  Oldcloisterites.  In  his  reply  to  Gellius  Faber 
Menno  gives  interesting  information  on  the  question  of  the 
principles  of  these  people.  His  own  brother  had  cast  his  lot 
with  them.  When  Gellius  Faber  reproachfully  mentioned  this 
■fact  in  his  attempted  refutation  of  Menno's  doctrinal  position, 
Menno  made  the  following  answer: 

"My  poor  brother  with  whom  he  so  inimically  upbraids  me 
has  not  erred  further  than  that  he  (alas!)  through  lack  of 
understanding  undertook  to  defend  his  faith  with  the  fist  and  to 
oppose  violence  with  violence,  as  is  the  manner  of  all  theologi- 
ans, preachers,  priests,  monks,  and  the  whole  wide  world." 
(320b;  11:101). 

In  another  part  of  the  same  book  Menno  Simons  tells  us 
that  the  Oldcloisterites  "through  the  ungodly  doctrine  of  Mun- 
ster"  took  the  sword.  It  is  clear,  as  will  be  pointed  out,  that 
these  people,  although  they  followed  the  Mimsterites  to  the 
extent  of  taking  the  sword,  can  not  be  classed  with  the  follow- 
ers of  the  false  prophets  in  Munster.  There  is  not  a  shadow  of 
an  evidence  that  they  approved  of  the  essentially  Munsterite 
■doctrine  of  the  destruction  of  the  wicked,  of  polygamy  and  of 
the  earthly  kingdom  of  God.  The  Oldcloisterites  did  not  accept 
these  oflFensive  teachings.  As  concerns  polygamy,  it  is  improb- 
able that  they  knew  that  this  practice  was  defended  by  the 
Mimsterites.  Menno  Simons,  about  the  time  of  the  affair  at  the 
Oldcloister  or  shortly  after  it  wTote  a  book  against  the  Mun- 
sterites,  namely  the  Plain  and  Clear  Proof  which  was  mentioned 
above.  In  this  book  the  subject  of  polygamy  is  never  named  or 
alluded  to;  in  all  probability  Menno,  when  he  wrote  this  book 
was  not  acquainted  with  the  Munsterite  position  on  this  point, 
and  there  is  every  reason  to  suppose  that  the  Oldcloisterites  had 
no  better  knowledge  of  Munsterite  doctrine  than  Menno 
Simons.  Indeed  polygamy  is  to  all  appearance  mentioned  and 
defended  in  only  one  of  the  ^Munsterite  books  namely  Thf 
Restitution.  Polygamy,  it  will  be  remembered,  was  introduced 
in  Munster  by  John  of  Leyden  and  was  with  terrible  blood- 
shed maintained  by  him  against  the  party  headed  by   Mollen- 


160  Menno  Simons 

hecke.  After  John's  purpose  had  been  accompHshed,  the  teach- 
ing of  polygamy  was  no  longer  set  forth  in  the  Munsterite 
writings.  It  may  have  been  realized  by  them  that  their  cause 
was  not  enhanced  in  the  outside  world  by  the  advocacy  of  this 
shameful  institution.  There  is  no  evidence  that  the  Oldcloister- 
ites  had  become  acquainted  with  The  Restitution.  Whether  or 
not  this  was  the  case,  they  were  neither  polygamists,  nor  did 
they  defend  the  thought  of  the  destruction  of  the  wicked. 
Clearly  they  took  possession  of  the  cloister,  not  in  order  to 
destroy  their  enemies,  much  less  to  slay  eventually  all  the 
wicked,  but  to  defend  themselves  against  their  persecutors. 
They  did  the  monks  in  the  cloister  no  harm  whatever,  but  de- 
stroyed the  images  and  altars. 

It  must  be  remembered  that  the  death  sentence  was  passed 
upon  all  Anabaptists.  The  poor  people  were  chased  down  like 
wild  beasts.  Only  in  exceptional  cases  would  recantation  save 
their  lives.  Many  had  been  killed  for  their  faith.  Those  Ana- 
baptists who  did  not  hold  the  principle  of  non-resistance  were 
under  temptation  to  take  the  sword  in  self-defence.  Conceiv- 
ably the  example  of  the  Munsterites  made  an  impression  on- 
those  who  were  persecuted  to  death.  The  Munsterites  boasted 
of  their  success  in  defying  all  the  world  with  the  sword.  They 
held  that  the  Lord  fought  the  battles  of  those  who  took  the 
sword  when  they  were  innocently  persecuted.  If  Munster  could 
defend  itself  against  the  powers  that  be,  could  not  the  experi- 
ment be  repeated  in  other  places?  Did  not  all  the  world,  as 
Menno  correctly  observes,  assert  the  right  of  self-defense? 
Menno  testifies  that  "after  many  cruel  edicts,  after  much  per- 
secution and  slaughter"  these  people  went  to  the  Old  Cloister  tO' 
defend  themselfes.     (257;   1:4). 

The  said  passage  on  the  Oldcloisterites  in  the  first  edition^ 
of  The  Foundation  is  contained  in  the  chapter  "To  the  Corrupt 
Sects."  This  designation  is,  as  said  above,  given  by  Menno  to- 
certain  enthusiastic  and  revolutionary  sects  which  by  his  oppo- 
nents were  classed  as  Anabaptists,  namely  the  Munsterites,. 
Ratenhurgers  and  Davidians.  When  he  published  the  first 
edition  of  his  Foundation,  there  were  besides  these  sects  only 


Melchior  Hofmann  161 

two  Christian  denominations  found  in  the  Netherlands,  namely 
the  Roman  Catholic  state  church  and  the  Brethren  represented 
by  himself.  There  existed  also  secret  bands  of  Melchiorites, 
but  they  had  not  actually  renounced  the  state  church.  Hence  all 
unorthodox  Anabaptists  were  found  in  the  ranks  of  the  "cor- 
rupt sects."  The  Oldcloisterites  were  not  classed  by  Menno 
under  this  category,  but  they  had  ceased  to  exist  previous  to  his 
conversion.  He  speaks  of  them  in  this  chapter  to  show  the 
fallacy  of  the  accusation  of  the  Davidians,  that  he  denounced  as 
corrupt  sects  all  that  were  according  to  his  understanding  not 
entirely  orthodox. 

Evidently  the  Oldcloisterites  had  formerly  been  followers  of 
Melchior  Hofmann,  But  while  Hofmann  did  not  practice  bap- 
tism, waiting  for  the  expected  time  of  liberty  and  the  cessation 
of  the  persecution,  the  Oldcloisterites  had  been  baptized ;  they 
had  become  Anabaptists  and  were  therefore  in  immediate  dan- 
ger of  death.  Menno  held  at  that  time  the  office  of  a  priest  in 
Witmarsum,  but  had  come  to  some  extent  under  Melchiorite 
influence.  He  admired  these  people  for  their  willingness  to 
follow  the  light  which  had  come  to  them  and  to  step  out  of  the 
state  church  under  such  adverse  conditions. 

"I  saw  with  mine  eyes,"  he  says,  "that  these  zealous  people 
willingly  gave  their  hfe  and  possessions  for  their  principles  and 
faith,  though  they  were  in  error;"  they  were  "a  well-meaning, 
straying  flock  that  would  so  gladly  do  the  right,  if  they  but 
knew  the  right."  (257;  1:5). 

Melchior  Hofmann  did  not  teach  the  principle  of  non- 
resistance  and  Menno  Simons  points  out  repeatedly  that  the 
Oldcloisterites  had  never  been  taught  the  truth  on  the  point  in 
question;  they  sinned  not  against  better  light  but  erred  un- 
knowingly. For  the  reason  that  they  followed  the  truth  to  the 
extent  as  they  had  received  light  —  that  they  "would  so  gladly 
do  the  right  if  they  only  know  what  the  right  is"  —  that  they 
in  the  face  of  untold  persecution  confessed  the  truth  as  far  as 
they  had  received  it,  giving  unmistakable  evidence  of  the  cour- 
age of  their  conviction ;  for  these  reasons  Menno  Simons  speaks 
of  them  as  brethren,  but  in  order  to  be  not  misunderstood  he 


162  Menno  Simons 

adds,  it  he  could  not  believe  that  they  were  free  from  Alunster- 
ite  errors  concerning  the  worldly  kingdom  of  God,  their  atti- 
tude toward  "the  wicked,"  polygamy,  etc.,  he  would  take  a  dif- 
ferent position  toward  them.  He  condemned  the  use  of  the 
sword  as  contrary  to  Christ's  spirit,  word  and  example,  and 
believed  the  drawing  of  the  sword  to  be  a  weighty  error  in 
itself,  but  since  these  people  in  self-defence  had  erred  ignorantly, 
he  made  the  somewhat  inconsiderate  statement  that  they  "trans- 
gressed a  little."  In  the  revision  of  the  Foundation  the  whole 
passage  was  eliminated. 

Menno  held  that  their  error  should  under  these  circum- 
stances not  be  too  severely  charged  against  them.  It  is  worthy 
of  notice  that  he  took  a  similar  position  in  regard  to  certain 
Zwinglians  who  gave  their  lives  for  the  sake  of  their  faith  and 
followed  the  truth  to  the  extent  as  they  had  received  it.  He 
says  of  them:  "But  that  some  of  them  in  the  beginning  for  the 
sake  of  the  testimony  which  they  had  obtained,  have  shed  their 
blood,  for  this  we  praise  God  and  believe  with  James  that  they 
are  happy  [blessed]  and  that  they  are  our  companions  in  the 
tribulation  of  Christ  (Jas.  5:11;  Rev.  1:9);  for  their  deeds 
have  testified  that  they  sought  God  and  were  faithful  as  far  as 
they  had  obtained  light.  (245b;  11:24). 

It  has  been  supposed  that  the  Oldcloisterites  were  minded 
to  go  to  Munster  which  would  indicate  that  tiiey  were  Munster- 
ites  in  principle.  But  had  this  been  their  intention  it  would  be 
difficult  to  conceive  of  a  motive  why  they  should  go  to  the  Old 
Cloister  and  there  await  attack  and  siege  by  the  state  troops. 
To  the  contrary  they  were  of  the  opinion  that  the  Old  Cloister 
had  been  given  them  as  a  place  of  refuge  against  their  per- 
secutors, a  place  where  they  hoped  to  worship  God  according  to 
the  dictates  of  their  conscience,  lliey  believed,  since  right  was 
on  their  side,  the  Lord  would  give  their  undertaking  success,  but 
overlooked  the  fact  that  they  transgressed  by  taking  the  sword. 
They  referred  to  the  Old  Cloister  as  their  Zion,  for  here  they 
established  a  congregation  of  their  scattered  flock.  They  wrote 
letters  urging  others,  "if  they  loved  God  and  the  holy  Gospel 
they  should  without  delay  come  to  them  to  the  Cloister  for  this 


An  Unfounded  Assertion  163 

was  the  sure  place  of  protection  which  God  had  given  His 
people  for  a  certain  refuge. "^^  That  the  Munsterite  Jan  van 
Geelen  who  organized  the  uprising  in  Amsterdam  on  May  11, 
1535,  was  the  leader  of  the  Oldcloisterites  is  clearly  a  later 
invention  of  their  enemies.^* 

K.  Vos  asserts  that  Menno's  brother  who  lost  his  life  at 
the  Old  Cloister  had  been  in  Munster  and  was  a  prominent 
adherent  of  John  of  Leyden,  being  identical  with  Peter  Symon- 
son,  one  of  the  twelve  elders  in  Munster  and  later  the  steward 
of  the  kitchen  of  king  John  who  was  with  five  others  sent  forth, 
in  December  1534,  to  spread  the  book  On  Vengeance  and  to 
promote  the  Munsterite  cause  in  general.  This  author  has 
apparently  overlooked  the  fact  that  Peter  Symonson  returned  to 
Munster  within  a  few  weeks,  namely  toward  the  end  of  Decem- 
ber 1534."  It  is  a  pure  assumption,  without  any  evidence  what- 
ever that  he  was  Menno  Simons'  brother.  Were  it  fact, 
Menno's  opponents  would  doubtlessly  have  been  informed  of  it 
and  would  have  made  some  mention  of  it  in  their  books  against 
Menno.  And  Menno  could  not  have  said  of  his  brother  than  he 
erred  only  on  one  point. 

The  passage  in  question  which  has  been  supposed  to  show 
that  Menno  considered  the  Munsterites  as  brethren  of  like  faith 


13  Bib.  Ref.  Neerl,  vol.  7,  pp.  46  and  368. 

1*  The  Munsterite  traitor  Graiss  testified  that  the  rulers  of  Munster 
had  planned  "to  let  four  banners  fly,  one  in  tlie  country  of  Julich.  one  in 
[the  Netherlandish  province  of]  Holland  and  the  Waterland.  one  be- 
tween Maestricht,  Aachen  and  in  the  Land  of  Limburg,  and  the  fourth 
in  Friesland  near  Groningen"  (Nederl.  Archief  voor  Kerkgcschiedenis, 
1908,  p.  43).  Those  whom  they  might  bring  together  in  these  places 
should  go  to  Munster  to  relieve  the  besieged  city.  The  disturbance  at 
the  Old  Cloister  is  not  mentioned  in  connection  with  tlie  attempts  to 
come  to  the  rescue  of  the  city  of  Munser.  The  uproar  near  Groningen 
has  been  described  by  P.  G.  Bos,  in  Nederl.  Arch.  v.  Kcrkgcsch.,  1908, 
pp.  1-47.  John  of  Leyden  testified  that  Jan  van  Geelen  was  sent  to  the 
Netherlandish  province  of  Holland  by  way  of  Wesel.  (Cornelius,  Ge- 
schichtsqnellen,  vol.  2,  pp.  374,  400). 

'*  Detmer,    II.    Kcrssenbrochs    Wicdertacufergcschichie,    pp.    735    and 
738. 


164  Menno  Simons 

with  himself,  and  which  has  reference  not  to  the  Munsterites 
but  to  the  Oklcloisterites,  follows : 

"I  do  not  doubt  that  our  dear  brethren  who  have  formerly 
transgressed  a  little  against  the  Lord  in  so  far  as  they  jLuider- 
took  to  protect  their  faith  with  the  sword,  have  a  gracious  God. 
For  they  were,  I  hope,  not  tainted  with  the  aforesaid  [Munster- 
ites] heresies.  They  sought  nothing  but  Christ  Jesus  and 
eternal  life,  and  for  this  cause  they  forsook  all  their  posses- 
sions, their  own  kindred,  yea  their  own  lives,  although  after- 
wards they  erred  a  little,  as  said  above,  in  which  respect  it 
behooves  us  not  to  follow  them,  namely,  they  used  weapons 
other  than  patient  endurance  and  God's  Word.  And  it  is  not  to 
be  wondered  at  that  they  erred  at  that  time,  for  in  those  times 
they  had  not  the  proving  of  the  spirits  (I  John  4:1).  The 
upright  and  pious  I  call  my  sisters  and  brethren  for  the  reason 
that  they  have  erred  unknowingly.  But  the  double-hearted  who 
did  not  seek  God  with  a  pure  heart,  although  they  bore  the 
name  of  sisters  and  brethren,  and  the  leaders  of  the  seduction, 
as  for  instance  those  at  Munster  and  Amsterdam,  these  [who 
are  not  now  among  the  living]  I  leave  in  the  hands  of  the  Lord ; 
He  knows  what  judgment  they  have  deserved  and  He  will  judge 
them  according  to  His  holy  will."^® 

The  passages  from  the  same  book  as  well  as  from  the 
Meditation  in  which  Menno  denounces  Munsterite  doctrine  as 
"accursed  heresies  and  abominable  errors"  have  been  quoted 
above. 

Another  evidence  of  Menno's  supposed  friendly  attitude 
toward  the  Anabaptists  of  Munster  is  stated  by  K.  Vos*^  as 
follows:  "His  wife's  sister  Margaret  Edes,  was  troubled  in 
mind  because  she  had  been  baptized  by  the  Munsterite  minister 
Douwe  Schoemacker,  and  desired  to  be  rebaptized,  but  Menno 
as  well  as  Leonard  Bouwens  refused  her  desire." 

The  only  source  for  this  interesting  item  is  Hans  Alenson's 
Tegen-Bericht,  written  in  1630.  While  K.  Vos  and  others 
assert  that  Margaret  Edes  entertained  doubts  concerning  the 
validity  of  her  baptism  because  it  was  performed  by  a  Mun- 
sterite minister,  Alenson  does  not  mention  this  as  the  cause  of 


i«  Dot  Fundament.  1539,  fol.  R7. 
^^  Vos,  K.,  Menno  Simons,  p.   190. 


Early  Opposition  to  Munsterites  165 

her  desire  to  be  rebaptized,  but  says  she  beheved  to  have 
received  baptism  without  faith  and  repentance.^*  From  a  letter 
written  by  Menno  Simons  to  this  person  (434;  11:401)  it  is 
evident  that  hers  was  an  over-sensitive  conscience  and  she 
found  it  difficult  to  come  to  an  assurance  of  saving  faith. 

Alenson  refers  to  Douwe  Schoemacker,  the  minister  who 
baptized  Margaret  Edes,  as  a  Munsterite.  There  is  absolutely 
nothing  known  about  this  man,  except  what  is  contamed  in 
Alenson,  who  wrote  about  seventy  years  after  Menno  Simons' 
death  and  probably  more  than  ninety  years  after  the  baptism  in 
question.  We  do  not  know  whence  Alenson  had  his  informa- 
tion concerning  Douwe  Schoemacker,  but  we  do  know  that  he 
is  not  always  reliable  in  his  statements  concerning  Menno 
Simons.  There  is  no  proof  for  the  correctness  of  his  assertion 
that  Douwe  Schoemacker  was  not  at  one  with  Menno  Simons 
m  principle.  Margaret  Edes  was  one  of  the  circle  in  Witmar- 
sum  which  was  influenced  by  the  Oldcloisterites.  She  may  have 
been  baptized  by  one  of  their  ministers.  Even  if  Menno  had 
accepted  Munsterite  baptism  as  valid,  an  assumption  for  which 
there  is  no  evidence,  this  would  not  prove  the  point  in  question. 
Luther,  Zwingli  and  Calvin  accepted  Roman  Catholic  baptism 
but  were  not  Romanists. 

It  has  been  pointed  out  above  that  even  before  his  renuncia- 
tion of  the  state-church  Menno  Simons  was  a  radical  opponent 
of  the  Munsterites  and  their  teachings.  The  testimony  to  that 
effect  contained  in  the  account  of  his  conversion  (p.  2d)  and  in 
his  Plain  and  Clear  Proof  has  been  cited.  In  his  later  wntmgs 
also  we  have  the  repeated  and  clear  testimony  that  previous  to 
his  conversion  and  from  the  very  rise  of  the  Munsterites  he  was 
their  opponent.     He  says  : 

"Since  we  against  all  truth  are  so  severely  attacked  and 
accused  by  our  opponents,  we  will  say  in  defense  o  us  all  tha 
we  consider  the  Munsterite  doctrine,  cause  and  life,  namely 
concerning  king,  sword,  uproar,  striki^ng  back  vengeance,  plu- 
rality of  wives,  and  the  outward  kingdom  of  Christ  upon  earth 
a  new  Judaism,  a  deceptive  error,  an  abomination,  radically  at 

18  Bib.  Ref.  Neerl,  vol.  VII,  p.  236. 


166  Menno  Simons 

variance  with  the  spirit,  word  and  example  of  Christ.  Behold, 
in  Christ  we  lie  not.  —  No  one  under  the  broad  canopy  of 
heaven  can  show  or  prove  that  I  at  any  time  of  my  life  agreed 
with  the  Munsterites  in  the  before-mentioned  articles;  for  I 
have  from  the  beginning  until  the  present  time  opposed  and 
refuted  them  with  all  diligence  and  earnestness,  both  privately 
and  publicly,  verbally  and  in  writing,  yea  for  over  seventeen 
years  and  ever  since  I  have  in  my  weakness  and  according  to 
my  ability  confessed  the  Word  of  the  Lord  and  His  holy  name, 
have  I  taken  this  attitude  toward  them"   (497a;  11:301  ). 

Again  Menno  says  that  the  places  in  which  he  had  held 
office  in  the  service  of  the  state  church,  namely,  ''W'itmarsum 
and  Pingjum,  must  acknowledge  this  and  be  my  witnesses  that 
before  my  resignation  I  have  earnestly  opposed  and  denounced 
the  Munsterite  teaching"  (  Folio  Edition,  p.  497a,  marginal 
note). 

Concerning  his  relation  and  attitude  to  the  Munsterites  he 
says  further: 

"We  are  clear  and  free  of  the  abominable  doctrine,  uproar, 
mutiny,  bloodthirstiness,  polygamy  and  like  abomination  of  the 
false  prophets.  Yea  we  hate  and  oppose  such  teachings  with 
all  earnestness  as  evident  heresy,  as  snares  to  the  conscience,  as 
deception,  seduction  and  fraud  and  as  pestilential  doctrines 
accursed  and  rejected  by  all  Scripture"  (519;  II  :326b). 

"Behold,  kind  reader,  this  is  my  position  and  confession 
concerning  the  Munsterites,  and  the  position  of  all  who  are 
acknowledged   and   accepted   as   brethren   and   sisters  among  us. 

"In  short,  we  confess  and  testify  herewith  before  God, 
before  you,  and  before  the  whole  wide  world  that  we  from  our 
inmost  hearts  detest  the  aforesaid  errors  and  abominations  of 
the  Munsterites,  of  all  the  world  and  of  evil  sects,  which  are 
contrary  to  the  Spirit,  word,  ordinance  and  commandment  of 
the  Lord   (497;  11:301). 

"Our  persecutors  accuse  us  and  say  that  we  are  seditious 
like  the  Munsterites  and  that  we  are  not  obedient  to  the  magis- 
tracy. To  this  we  reply  in  the  first  place:  That  the  Munster- 
ites were  seditious  and  in  many  things  acted  without  Ciod's 
word,  we  confess;  but  that  we  should  be  one  with  them,  wc 
ileny.  For  the  seditious  abominations  such  as  their  teaching 
concerning  king,  kingdom,  sword,  etc.,  also  plurality  of  wives 
and    dissembling    with    the    world    [observing    the    unscriptural 


Evil  Record  of  Munsterites  167 

religious  forms  prescribed  by  the  powers  that  be  and  other 
similar  infamy  and  abomination  we  detest  and  oppose  with  all 
our  heart"  (148a;  1 :197b).  .  .    . 

"It  is  before  God  and  men  unchristian,  yea  it  is  manitestly 
tyrannical  and  unjust  to  put  us  in  the  same  category  and  impose 
the  same  penalty  upon  us  as  on  the  Munsterites,  who  contrary 
to  God's  word  and  to  all  evangelical  Scripture,  also  contrary  to 
the  existing  authorities,  established  a  new  kingdom,  taught 
uproar,  polygamy,  etc.,  which  we  so  heartily  detest  and  with  the 
word  of  the  Lord  denounce,  reprove  and  oppose,  as  is  clearly 
evident  from  our  whole  life  and  teachings.  It  is  unjust  I  say, 
to  put  us  in  the  same  category  with  these  people  alone  for  the 
«;ake  of  adult  baptism  which  we  have  so  strongly  defended  with 
the  word  of  God  and  the  teaching  and  ^^age  ^f  the  apostles 
against  all  human  philosophy  and  inventions     {3Z7 ;  il:i(JJh 

"And  if  perchance  you  should  point  me  to  the  terrible, 
abominable  record  of  the  false  corrupted  sects,  and  say  that 
you  must  oppose  baptism  with  the  sword  that  thus  their  wicked 
undertakings  may  be  prevented  and  hindered,  my  answer  is, 
hrst  that  Christian  baptism  is  not  of  the  corrupt  sects,  but  it  is 
God's  word ;  secondly  that  holy  Christian  baptism  does  not 
cause  mutiny  or  shameful  deeds,  but  the  false  teachers  and  the 
false  prophets  who  boast  themselves  to  be  baptized  Christians 
and  yet,   before  God,  are   not   such,   are   responsible    for  these 

things.  ,  •  1    T    ui 

"Thirdly  there  is  nothing  under  heaven  which  1  abhor  more 
than  the  wicked  cause  of  the  false,  corrupt  sects  [Munsterites 
and  Davidians].  I  do  not  regard  death  with  such  terror,  for  1 
know  that  it  is  appointed  to  all  men  once  to  die ;  nor  the  tyran- 
nical sword,  for  if  they  take  my  body,  it  is  all  they  can  do;  nor 
Satan  for  he  has  been  overcome  for  me  by  Christ.  But  if  1 
were  'tainted  by  the  abominable  doctrine  of  the  corrupt  sects, 
my  cause  would  verily  be  lost,  for  eternal  woe  would  be  to  my 
poor  soul  —  Therefore  I  say:  If  you  find  in  me  or  my  teaching 
which  is  the  word  of  God,  or  among  those  who  are  taught  by 
me  and  my  brethren,  any  thieving,  murdering,  perjury,  mutiny 
uproar  or  any  other  criminal  acts,  such  as  were  formerly  and 
are  yet  found  among  the  corrupted  sects,  then  we  desire  that 
vou  punish  us ;  for  we  fully  deserved  the  severest  punishment 
in  such  case"  (431b;  II  :228b). 

"Inasmuch  as  I  daily  see  before  my  eyes  the  terrible  perils 
which  existed  even  from  the  beginning,  that  so  many  an  inno- 
cent soul  has  been  misled  and  is  now  misled  through  the  false 
prophecies,  smooth  words,  seeming  sanctity,  lymg  signs,  threat- 


168  Menno  Simons 

enings  and  false  promises  of  the  antichrists  and  false  prophets 
who  ever  sought  their  own  honor,  fame  and  gain  under  a 
semblance  of  God's  word,  as  was  the  case  with  the  pope  of 
Rome  and  John  of  Leyden  at  Munster  and  others,  as  may  yet 
abundantly  be  witnessed,  therefore  I  deem  it  very  necessary  and 
profitable  to  earnestly  warn  and  admonish  with  a  sincere  heart 
all  my  beloved  readers  in  the  Lord,  that  they  should  not  accept 
my  doctrine  as  the  Gospel  of  Jesus  Christ  so  long  as  they  have 
not  thoroughly  proved  it  with  the  spirit  and  word  of  the  Lord, 
that  they  may  not  set  their  hearts  upon  me  nor  upon  any  teach- 
er or  writer  but  upon  Jesus  Christ"  (449a;  II  :248b). 

While  his  opponents  asserted  that  he  was  of  the  same 
party  as  the  Munsterites,  Menno  Simons  points  out  that  among 
the  churches  and  parties  that  were  known  by  the  name  of 
Anabaptists,  greater  differences  and  contrasts  were  in  evidence 
than  among  the  infant  baptist  churches.     Says  Menno: 

"As  the  Papists  and  Lutherans  are  not  at  one  but  differ 
from  one  another,  much  more  do  we  radically  differ  from  the 
Munsterites  and  from  some  other  sects  which  sprang  from  them. 
That  this  is  the  truth  we  have  well  established  for  these  many 
years  by  our  writings,  life,  and  oral  testimony  before  lords  and 
princes  and  before  the  whole  world,  also  by  the  blood  of  many 
pious  Christians  which  in  many  lands  was  shed  like  water" 
(148b;  1 :197b). 

Menno  Simons  shows  the  unreasonableness  of  the  opinion 
that  all  who  practiced  adult  baptism  were  for  that  reason  of  one 
party.     He  says : 

"We  acknowledge,  beloved  sirs,  that  some  of  the  false 
prophets  were  to  outward  appearance  l^aptized  with  tiie  same 
manner  of  baptism  as  we,  just  as  also  thieves,  murderers,  high- 
way robbers,  sorcerers  and  the  like  were  baptized  with  you.  — 
Shall  the  good  angels  be  unjustly  judged  for  the  sake  of  Luci- 
fer's pride,  and  be  meted  out  his  punishment?  Or  are  all  the 
apostles  traitors  for  Judas'  sake?  —  Were  the  apostles  respons- 
ible for  it  that  the  Nicolaitanes  had  their  wives  in  common,  as 
Eusebius  relates?  Or  that  the  Ebionites  denied  the  divinity  of 
Christ  and  taught  that  Christ  did  not  exist  before  His  incarna- 
tion?" (55;  11:82). 

"If  they  upbraid  us  and  say  that  we  must  be  accounted  one 
church  and  body  with  the  Munsterites,  for  the  reason  that  we 
are  baptized  outwardly  in  the  same  manner,  we  reply:    If  out- 


Various  Disturbances  169 

ward  baptism  is  so  powerful  as  to  make  those  who  are  out- 
wardly baptized  in  the  same  manner  all  of  one  Church  and 
body  and  to  cause  one  to  be  included  in  the  unrighteousness, 
wickedness  and  perversity  of  another,  simply  because  both  have 
been  baptized  in  the  same  way,  then  our  adversaries  and  op- 
ponents may  well  consider  what  kind  of  a  church  or  body  their's 
is.  For  it  is  clear  and  well  known  to  every  man  that  even 
perjurers,  murderers,  highwaymen,  thieves,  sorcerers  and  such 
like  have  received  the  same  baptism  as  they  [and  moreover  under  ■ 
the  state  church  system,  were  not  excluded  from  the  church]. 
If  we,  then,  are  Munsterites  for  no  other  reason  than  because 
of  baptism,  then  they  must  be  perjurers,  murderers,  highway- 
men, thieves  and  rogues,  for  these  have  received  one  baptism 
with  them.  This  can  not  be  gainsaid  nor  denied.  Oh  no;  the 
Scriptures  do  not  teach  that  we  are  baptized  into  one  body  by 
any  outward  sign,  such  as  water,  but  that  we  are  baptized  into 
one  body  by  one  Spirit,"  etc.     (497b;    II  :301b). 

In  a  few  of  his  books  Menno  Simons  states  in  the  preface 
that  his  purpose  is  to  show  that  the  accusation  against  him  of 
entertaining  tumultuous  and  rebellious  aims,  on  the  ground  that 
the  Munsterites  were  revolutionsists,  was  unjust.  He  points 
out  that  not  only  were  the  Mennonites  not  responsible  for  the 
deeds  of  "the  corrupt  sects,"  but  that  certain  princes  in  the 
churches  whose  theologians  urged  such  accusations  had  mad.e 
more  great  political,  warlike  disturbance  than  all  those  who 
were  known  by  the  name  of  Anabaptists.  Menno's  opponents 
were  well  informed  concerning  uproars  made  by  Anabaptists 
but  memory  apparently  failed  them  touching  similar  sins  that 
were  committed  by  those  who  were  of  their  own  party.  At 
Basel  the  Zwinglians  forced  the  Reformation  on  the  city  and 
the  state  through  a  revolution  (1529).  Zwingli  himself  lost  his 
life  in  an  unholy  war  with  the  Catholic  cantons  which  were  to 
be  compelled  to  tolerate  Zwinglianism,  although  Catholicism 
was  not  tolerated  in  Zwinglian  territority.  The  leading  Lutheran 
princes,  John  Frederick  of  Saxony  and  Philip  of  Hesse,  in 
1542,  invaded  the  Catholic  prvoince  of  Brunswick,  conquered 
the  land,  drove  out  Duke  Henry,  the  rightful  ruler,  and  forced 
the  Lutheran  reformation  upon  the  people.  One  of  the  most 
■worthies  characters  that  was  ever  called  upon  to  bear  the  scepter 


170  Menno  Simons 

of  a  ruler,  was  the  Margrave  Albert  Alchibiades  of  Branden- 
burg-Kulmbach,  a  Lutheran.  As  a  lawless  adventurer  he  has 
left  a  record  that  was  hardly  surpassed  even  by  that  of  John  of 
I.eyden.  He  believed  that  he  was  doing  God  service  by  killing 
the  priests.  Some  of  the  adjoining  provinces  he  covered  with 
conflagration  and  murder.  Finally  he  was  compelled  to  flee  to 
France.  Facts  like  these  will  serve  to  make  clear  the  following 
quotations  from  Menno  Simons : 

"Secondly  I  would  say:  Since  again  and  again  he  [Faber] 
lays  to  our  charge  the  errors  and  uproar  of  the  Munsterites,  of 
which  we  are  and  ever  have  been  before  God  anci  men  innocent 
and  free,  I  would  beseech  him  that  he  take  a  careful  look  at  his 
own  infant  baptist  church  of  which  he  is  a  head  and  teacher. 
How  abominably  have  they  for  years  risen  up  against  each 
other,  with  their  accursed,  wicked  wars  they  have  afflicted  whole 
countries,"  etc.  (320a;  H  :101a). 

"Why  do  they  so  indiscreetly  accuse  us  of  uproar  while  we 
are  wholly  innocent  and  clear  of  all  uproar  and  they  never  pay 
attention  to  their  own  destructive,  bloody,  murdering  uproars, 
which,  alas,  have  no  measure  or  end,  as  one  may  see.  —  All 
this  they  do  not  notice,  yea  it  must  all  be  accounted  right  and 
well  done.  —  Again  what  bloody  uproars  the  Lutherans  have 
for  some  years  made  to  introduce  and  establish  their  doctrine, 
I  will  leave  to  them  to  reflect  upon.  Nevertheless  we,  although 
innocent,  must  be  accounted  the  tumultuous  heretics  and  they 
the  God-fearing,  pious,  peaceable  Christians.  Behold  so  lament- 
ably is  the  understanding  of  this  blind  world  darkened"  (148b; 
1 :197b). 

A  comparison  of  Mennonite  with  Munsterite  principles 
reveals  the  most  fundamental  differences  and  contrasts.  A 
radical  difference  existed  on  the  point  of  the  sources  of  the 
Christian  truth.  The  Munsterites  held  the  new  revelations 
which,  they  believed,  came  to  them  through  tiieir  prophets,  to 
be  of  equal  if  not  greater  authority  than  the  Scriptures.  They 
taught  that  the  Old  Testament  Scriptures  surpass  the  New 
Testament  in  authority  and  im])r>rtance.  Rothmann  wrote  on 
the  point  in  question : 

"We  presume  that  everyone  now  knows  what  is  the  prin- 
cipal indubitable  Scripture,  according  to  which  all  Scripture 
must  be  exjiounded ;    namely    Moses  and   the   prophets.     These 


The  New  Israel  171 

are  the  autlioritative  Scriptures.     There  are  also  other  praise- 
worthy books  which  may  be  called  the  Holy  Scriptures   

especially  the  Scriptures  or  books  of  the  New  Testament  vrhosc 
truth  is  founded  on  the  principal  Scriptures."  ^^ 

The  New  Israel  of  Munster  held  the  Old  Testament  to  be 
the  most  authoritative  part  of  the  Bible.  Menno  Simons,  to  the 
contrary,  taught  that  the  Old  Testament,  although  a  part  of 
God's  Word,  v/as,  as  concerns  its  rulers  of  worship  and  practice, 
intended  for  pre-AIessianic  times  alone.  All  the  Old  Testament. 
says  Menno,  pointed  forward  to  Christ,  the  author  of  the  New 
Covenant,  who  brought  the  world  the  full  light  of  the  truth  and 
opened  the  way  of  salvation  for  fallen  man.  Certain  points  of 
Old  Testament  law  were  expressly  abrogated  in  the  Sermon  on 
the  Mount.  Divorce,  for  example,  was  permitted  in  the  Old 
Testament  law,  but  forbidden  by  Christ.  "Christ  is  our  only 
lawgiver,"  says  Menno.  "All  Scripture  must  be  interpreted 
according  to  the  spirit,  teaching,  walk  and  example  of  Christ 
and  the  apostles."-*^ 

It  is  worthy  of  notice  that  the  Munsterite  conception  of  the 
relation  of  the  Old  Testament  to  the  New  dififers  more  radically 
from  Menno's  conception  than  from  that  of  the  leading  re- 
formers, Luther,  Zwingli  and  Calvin  did  not  make  the  distinc- 
tion between  the  Old  and  New  Testament  Scriptures  on  which 
the  great  Anabaptist  denominations  insisted,  but  held  both  to  be 
authoritative  as  the  rule  of  life  and  practice  for  the  Christian 
Church.  The  well  known  Lutheran  theologian.  Paul  Tschack- 
ert,  in  his  work.  The  Origin  of  Lutheran  ami  Reformed  Doc- 
trine, says  that  Luther  "had  no  historical  understanding  of  the 
Scriptures  of  the  Old  and  New  Testament,"  and  the  time  of  the 
Reformation  was  not  ripe  for  this  understanding.-'     This  opin- 


io Rothmann,  Von  I'erborgenheit  dcr  Schrift.  etc..  1535;  quoted  hy 
zur  Linden,  Melchior  Hofmann,  p.  352. 

-"  95a;  1 :65a.  Other  sentences  of  similar  thougb.t  could  be  quoted 
from  Menno  Simons.  On  this  most  important  principle  the  state-church 
reformers  differed  widely  from  him. 

21  Tschackert,  Die  Entstch.ing  dcr  Intherischcn  uud  dcr  rcforniicrtcii 
Kirchenlehre,  p.  61. 


172  .    Menno  Simons 

ion  leaves  the  Anabaptists  out  of  consideration.  The  great 
Anabaptist  denominations  held,  on  the  ground  of  such  passages 
as  Heb.  chap.  7-10  and  Matt.  5:31-48,  that  the  Old  Covenant 
was  imperfect  in  its  law,  priesthood,  and  worship. 

Paul  Tschackert  says  correctly  that  Luther's  approval  of 
the  bigamy  of  Philip  of  Hesse  had  its  basis  in  his  wrong  con- 
ception of  the  relation  of  the  Old  Testament  to  the  New. 
Plurality  of  wives,  the  darkest  and  one  of  the  most  character- 
istic points  of  Munsteritism  was  more  radically  and  consequent- 
ially opposed  by  the  Mennonites  than  by  the  new  state  churches. 
Among  the  Swiss  Brethren,  Huterites  and  Mennonites  trans- 
gressors against  the  seventh  commandment  were  more  severely 
dealt  with  than  in  the  state  churches.  Divorce  was  permitted 
only  in  the  instance  of  adultery  and  the  stricter  Mennonites 
prohibited  remarriage  while  the  other  companion  was  living. 
Menno  Simons  could  not  have  subscribed  to  Luther's  opinion 
concerning  the  invalidity  of  secret  betrothal,  at  least,  he  held 
that  transgresison  must  be  followed  by  marriage.     He  says: 

"He  that  has  transgressed  and  not  taken  another  should 
bring  the  disgraced  one  again  to  honor,  and  according  to  Chris- 
tian love  and  the  Word  of  God  extricate  her  from  her  degraded 
state."  "If  you  are  a  Christian  or  would  be  one  and  have 
seduced  a  poor  child  with  your  subtle  temptations  and  promises, 
and  if  you  would  not  lose  your  soul,  you  must  marry  the  dis- 
graced one.  —  Behold  this  is  the  Lord's  own  word  and  law" 
(105;  1:145). 

Heinrich  Detmer,  the  historian  whose  specialty  was.  the 
study  of  the  Anabaptists  of  Munster  says : 

"Not  with  the  least  semblance  of  right  can  it  be  said  that 
the  toleration  of,  or  the  demand  for  polygamy  was  ever  included 
in  the  tendencies  of  Anabaptism  as  such,  or  that  it  corresponded 
to  the  religious  or  other  views  of  the  Anabaptists  in  general. 
The  idea  of  polygamy,  the  first  attempt  to  introduce  it  in  Mun- 
ster, the  manner  of  proclaiming  and  realizing  it,  all  this  was 
solely  a  fruit  of  the  brain  of  John  of  Leyden.^' 

The  state-churchism  of  the  Munsterites  led  to  similar  in- 
tolerance and  persecution  as  was  in  vogue  in  the  Lutheran  and 

22  Detmer,  Johann  von  Leiden^  p.  6. 


Enthusiastic  Teachings  173 

Zwinglian  state  churches.  Liberty  of  conscience  was  openly 
repudiated  in  Munster.  The  Swiss  Brethren  and  Mennonites 
excluded  false  teachers  from  the  church;  the  Munsterites  per- 
secuted them,  threatening  them  with  banishment  or  the  death 
sentence.^'  Capital  punishment  even  for  criminals  was  believed 
by  Menno  to  be  inconsistent  with  Christian  principles.^*  The 
Munsterites  to  the  contrary  undertook  to  kill  all  "the  wicked." 
The  Mennonites  held  that  "the  powers  that  be  are  ordained  of 
God ;"  the  Munsterites  believed  the  governments  which  opposed 
them  to  be  not  of  God  but  of  the  evil  one. 

Menno  Simons  repudiated  the  thought  that  either  the  mem- 
bers of  the  church  or  the  church  as  such  is  perfect.  He  did  not 
believe  that  membership  in  the  church  assures  salvation.  Often 
he  pointed  out  that  there  was  a  Judas  among  the  apostles  of  the 
Lord.  The  Munsterites  on  the  other  hand  taught  that  "all 
Israel  will  be  saved."  They  held  that  their  Zion  was  in  the 
absolute  sense  "without  spot  or  wrinkle"  and  at  the  same  time 
they  countenanced  the  most  glaring  transgression  and  worldli- 
ness.  Theoretically  there  existed  communionism  in  Munster. 
but  the  idea  on  the  church  as  a  brotherhood  was  trampled  under 
feet  by  John  of  Leyden.  Famine  reigned  in  the  city,  but  John 
of  Leyden,  like  the  Rich  Man  "clothed  himself  in  purple  and 
fine  linen  and  fared  sumptuously  every  day."  The  Munsterites 
were  Sabbatarians,  keeping  Saturday  as  the  day  of  the  Lord, 

'^^  The  Articles  of  the  Munsterites  contain  the  following  on  the  point 
in  question  :  'Tn  this  new  temple  there  must  be  only  one  kirg  who  shall 
rule  over  the  people  of  God  and  wield  the  sword  of  righteousness,  in 
order  that  the  temple  may  not  be  stained  by  any  false  doctrine,  for  it  is 
holy."  And  again:  "If  a  prophet  should  arise  among  the  people  of  God 
who  would  prophesy  falsely  and  not  according  to  God's  Word,  such  an 
one  shall  by  the  whole  congregation  be  separated  and  put  to  death,  in 
order  that  every  ane  may  realize  that  the  abomination  is  punished  and 
hated."  Dcr  sogenanntc  Artikelbricf  dcs  Muenstcrschen  Koenigs  J.  v. 
Leyden;  von  Dr.  F.  Philippi,  in  Zeitschr.  f.  Kirchetigcschkhtc.  vol.  10, 
pp.   146-155,  article  6.  Detmer,  p.  765  seq. 

2*  Contrary  to  the  opinion  of  A.  M.  Cramer  {Menno  Simons,  p. 
160)  :  that  Menno  had  no  objection  to  capital  punishment.  Menno  ex- 
presses himself  clearly  to  the  eflfect  that  to  take  human  life  under  any 
conditions  is  wrong.     A  citation  is  given  p.  286. 


174  Menno  Simons 

And  why  not,  if  the  Old  Testament  is  the  rule  for  Christian 
doctrine  and  practice? 

It  has  been  commonly  supposed  that  all  who  were  baptized 
in  Munster  and  those  who  fled  to  the  city  from  other  places 
were  one  in  doctrine  with  John  of  Leyden.  The  fact  has  been 
practically  ignored  that  more  than  fifty  persons  were  executed 
m  Munster  for  the  reason  that  they  refused  to  consent  to  poly- 
gamy aiv.i  it  is  well  known  that  those  who  were  put  to  death 
were  only  a  minority  of  the  number  who  were  of  one  mind  with 
them  and  never  became  guilty  of  bigamy  or  polygamy.  And  we 
do  not  know  to  what  extent  the  troops  of  men  and  women  who 
attempted  to  go  to  Munster  and  aid  the  Munsterite  cause  were 
acquainted  with  the  principles  advocated  in  the  city.  Neverthe- 
less they  are  generally  spoken  of  as  Munsterites  and  a  Munster- 
ite is  supposed  to  be  one  who  approves  of  polygamy.  To  what 
extremes  this  thought  has  been  carried  is  well  illustrated  by  the 
following  example.  Gillis  of  Aachen  was  (erroneously)  be- 
ll :*\ed  to  have  been  among  a  band  which  on  February  28,  1534, 
was  arrested  near  Duesseldorf  for  the  reason  that  they  intended 
to  go  to  Munster.  On  this  ground  Gillis  of  Aachen  has  been 
represented-'"'  as  a  believer  in  polygamy.  lUit  the  Munsterites 
did  not  defend  this  offensive  institution  at  that  time.  In  June 
of  the  same  year  John  of  Leyden  for  the  first  time  advanced  the 
thought  of  polygamy.  —  Polygamy  was  the  result  of  criminal 
tendencies  in  Munster. 

It  is  a  curious  fact  that  leading  theologians  of  the  state 
churches  asserted  that  all  who  insisted  on  believers'  baptism  were 
of  the  same  party  with  and  represented  the  same  cause  as  the 
Munsterites.  Says  Heinrich  BuUinger  in  his  great  work  against 
the  Swiss  P.rethren  in  1560: 

"Here  I  suppose  the  Anabaptists  of  our  time  will  say: 
Not  all  Anabai)tists  are  minded  as  these  Munsterites  whom 
they  tliemselves  do  not  regard  with  pleasure,  etc.  To  this  I  say : 
P>ut  who  may  trust  the  Anabaptists  of  our  time  [the  Swiss 
lirethren]  who  would  appear  so  very  innocent?  —  Without 
doubt  rii>d  in  faitii fulness  and  kindness  meant  through  this 
Munsterite  affair  to  uncover,  for  the  benefit  of  the  whole  world 

26  De  Tijdspiegel,  1905,  p.  359. 


Munsterites  on  their  own  Origin  175 

and  especially  His  own  elect,  the  great  deceptive  falseness  of 
Anabaptism  and  whatever  is  secretly  hidden  behind  it.  Yea 
God  would  open  the  eyes  of  all  ministers  of  the  word  as  well  as 
of  all  princes  and  magistrates,  that  they  may  watch  the  more 
diligently  against  these  murderous,  disguised,  crafty  wolves  and 
in  time,  before  it  be  too  late,  with  proper  forethought  may 
prevent  this  evil,  lest  afterwards,  when  the  Anabaptists  con- 
sider themselves  to  have  made  sufficient  preparation,  the  magis- 
trates may  discover  the  falsity  and  spurious  spirituality  of 
these  people  which  in  truth,  as  is  evident  from  this  affair  at 
Munster,  is  great  warlikeness,  and  may  suffer  irreparable  loss 
as  concerns  their  soul,  honor,  body  and  property."^^ 

The  view  that  in  the  last  analysis  all  Anabaptists  represent- 
ed the  same  cause  and  mvist  be  virtually  considered  one  party 
is  in  our  day  by  no  means  as  general  as  it  once  was,  but  strange 
to  say,  is  held  by  some  of  the  latest  writers  on  the  subject. 
The  author  of  the  article  Ayiabaptistcn  in  the  great  Herzog- 
Hauck  Theological  Encyclopedia  says,  the  Munsterite  tragedy 
represented  the  summit  of  the  Anabaptist  movement  and  was 
the  fruit  of  Anabaptist  principles.'''  The  well  known  German 
theologian  A.  W.  Hunzinger^*  thinks  the  Munsterite  develop- 
ment was  by  no  means  an  extreme  growth  but  a  symptomatic 
manifestation  of  Anabaptism.  In  the  article  on  the  Anabaptists 
of  Munster  in  the  above  mentioned  encyclopedia  it  is  said  that 
"considering  the  final  principles,  a  Munsterite  kingdom  could 
impossibly  develop  from  Lutheranism  or  Zwinglianism,"  it  rep- 
resented "a  legitimate  growth  on  the  tree  of  Anabaptism."  *" 
The  Munsterites  themselves  were  of  different  view.  They  did 
not  consider  themselves  the  spiritual  children  of  the  early  Ana- 
baptists. In  their  opinion  tlie  latter  were  fundamentally  wrong. 
In  their  writings  the  Munsterites  name  the  state  cluircV.  reform- 
ers as  the  beginners  of  the  true  reformation  of  the  church,  but 
never  mention  the  early  Anabaptists.  Luther  and  Zwingli,  they 
.say,  have  begun  the  work  which  Melchior  Hofmann.  Jan 
Matthys  and  John  of  Leyden  completed.  If  a  Munsterite  king- 
dom could  not  develop   from   Lutheranism  or  Zwinglianism,   it 

-"  Dcr   W'iedertouffcicn    Urspruiig,  etc.  pp.  49a  and  46b. 

"  R.  E.,  vol.  1,  p.  485. 

28  Theologie  dcr  Gegenwari,  vol.  3,  No.  3,  p.  49. 

2»  R.  E.,  vol.  13,  p.  553. 


176  Menno  Simons 

could  neither  grow  out  of  Swiss  Anabaptism.  Unless  Bulling- 
er's  view  be  accepted  that  the  principle  of  non-resistance  to 
which  the  early  Anabaptists  gave  a  prominent  place,  was  mere 
hypocrisy  invented  to  hide  revolutionary  aims  (a  view  which 
can  not  for  a  moment  be  entertained  by  an  impartial  student) 
a  Munsterite  kingdom  could  not  possibly  develop  from  Anabap- 
tism. The  principle  that  the  Scriptures  are  the  only  authority 
in  matters  of  faith  was  accepted  by  the  first  Anabaptists  more 
unreservedly  and  radically  than  by  the  Lutherans  and  Zwing- 
lians,  and  this  principle  also  made  IMunsteritism  impossible.  On 
the  points  of  the  union  of  the  church  and  state,  absence  of 
church  discipline,  persecution  of  false  teachers,  the  Munsterites 
followed  not  the  early  Anabaptists  but  the  new  state  churches. 

Hofmann  was  at  first  a  discipline  of  Luther;  the  thought 
that  he  was  ever  connected  with  the  Swiss  or  South  German 
Anabaptists  is  a  mere  assumption.  Rothmann,  the  theologian 
of  the  Munsterites,  also  was  originally  a  Lutheran.  And  both 
Luther  and  Zwingli  were  originally  Roman  Catholics.  To  lay 
the  oft'enses  of  the  Munsterites  to  the  charge  of  the  Mennonites 
on  the  ground  that  both  were  Anabaptists  is  as  inreasonable  as 
to  accuse  the  Lutherans  of  the  crimes  of  which  some  of  the 
popes  became  guilty,  on  the  ground  that  both  were  infant  bap- 
tists. 

In  later  periods  a  number  of  enthusiastic  and  immoral 
sects,  much  like  the  Munsterites,  issued  from  the  Lutheran  and 
Zwinglian  state  churches,  e.  g.,  the  sect  of  Eva  Buttlar,  the 
Zionites  in  Ronsdorf.  and  others.  It  would  be  unjust  to  hold 
the  Lutherans  and  Zwinglians  responsible  for  the  errors  ad- 
vanced by  those  who  had  once  been  within  their  ranks.  Menno 
Simons  forcibly  points  out  that  the  sect  of  the  Nicolaitanes  con- 
sisted of  those  who  had  been  members  of  the  apostolic  church. 


XIV 

THE  BATENBURGERS  AND   THE  DAVIDITES 

After  the  capture  of  Munster  the  Batenburgers  perpetuated 
Munsterite  principles  and  practices.  They  derived  their  name 
from  a  former  burgomaster  of  Steenwijk,  John  Theodor  of 
Batenburg,  the  illegitimate  son  of  a  Netherlandish  nobleman. 
The  two  leading  principles  of  John  of  Leyden,  namely  that  of 
establishing  the  kingdom  of  God  through  the  sword,  and  of 
polygamy  were  enthusiastically  defended  by  Batenburg.  He 
became  the  head  of  a  band  of  revolutionists  and  murderous 
incendiaries.  After  a  very  short  career  he  was  captured  and 
executed  in  1537.  He  is  generally  considered  an  Anabaptist, 
although  the  baptism  of  adults  was  not  practiced  by  himself  or 
by  his  followers. 

A  man  of  far  greater  influence  was  David  Joris,  the  head 
of  the  Davidians  or  David-Jorists.  He  was  born  in  1501  or 
1502,  probably  at  Bruges  in  the  Netherlands.  His  father  was 
a  member  of  the  society  of  the  Rederijkers,  and  young  David 
is  believed  to  have  come  under  their  influence.  He  learned  the 
trade  of  a  glass  painter,  married  and  settled  down  at  Delft.  In 
1524  he  became  interested  in  the  problem  of  church  reforma- 
tion through  Martin  Luther's  writings.  Withm  a  few  years  we 
find  him  a  zealous  Lutheran.  On  Ascension  Day  of  1528,  when 
a  great  procession  was  held,  David  Joris  accosted  the  multitude 
taking  part  in  it,  declaring  that  they  erred.  He  would  probably 
have  been  killed  in  consequence,  by  the  mob,  had  not  the  burgo- 
master hastened  to  his  protection.  He  was  arrested  and  con- 
demned to  scourging  in  the  market  place  and  that  his  tongue 
should  be  pierced  through  with  a  sharp  iron  tool,  but  after  an 


178  Menno  Simons 

imprisonment  of  eleven  weeks,  he  was  secretly  liberated.  It  is 
unknown  where  he  sojourned  during  the  following  years.  On 
December  5,  1531  we  find  him  at  the  Hague,  witnessing  the 
martyr's  death  of  Jan  Trijpmaker  and  eight  other  Anabaptists. 
They  evidently  knew  him  and  called  to  him:  "Brother,  are  you 
here?  Behold  here  we  go  out  to  confess  our  faith  for  the  name 
of  the  Lord  Jesus  Christ."  One  of  them  who  two  years 
previous  had  disputed  with  him  on  the  point  of  the  divinity  of 
Christ  asked  him  whether  he  remembered  the  discussion  and 
receiving  an  affirmative  answer,  continued:  "Now  I  am  quite 
free  and  released  of  it  [viz.  my  doubt]  and  believe  in  Christ,  my 
Saviour." 

Needless  to  say  that  this  experience  made  a  deep  impression 
on  David  Joris.  Within  a  few  months  he  became  a  Melchiorite. 
Later  we  find  him  in  the  ranks  of  the  Obbenites,  although  we  do^ 
not  know  when  and  by  whom  he  was  baptized.  His  talents 
were  recognized  and  he  was  ordained  to  the  ministry  by  Obbe 
l*hilips.  But  only  a  short  time  David  Joris  continued  a  co- 
laborer  of  Obbe.  After  the  rise  of  Batenburg,  the  fanciful 
notion  of  effecting  a  union  between  the  Obbenites,  Melchiorites 
and  Batenburgers  was  somehow  conceived.  It  is  not  known 
who  was  responsible  for  this  thought,  but  it  is  quite  clear  that 
David  Joris  was  the  leading  person  in  the  convention  which 
v/as  consequently  held  at  Bocholt  in  Westphalia  in  Augtrst  of 
the  year  1536.  Neither  Obbe  Philips  nor  Menno  Simons  and 
])robably  none  of  the  Obbenites,  came  to  this  meeting.^  Baten- 
l)urg  was  not  present  in  person  but  was  represented  by  a  num- 
ber of  his  followers.  The  Munsterite  doctrines  of  polygamy 
and  the  kingdom  of  God  were  condemned  by  the  Melchiorites 
who  were  present.  Davirj  Joris  proposed  a  compromise.  The 
Batenburger  idea  of  the  kingdom  of  God  was  not  wrong,  he 
held,  but  the  time  to  establish  this  kingdom  had  not  yet  come; 
and  those  of  the  P)atenburgers  who  were  worthy  should  be  bap- 
tized. It  is  supposed  that  at  least  some  of  the  Batenburgers 
who  were  present  accepted   these  decisions  of  the  enthusiastic 


'  '1  lie  thought  of  such  a  meeting  was  worthy  of  the  enthusiast  David 
foris. 


Joris'  Libertinism  179 

Bavij  Joris.  Wlien  their  leader,  Batenburg,  was  informed  of 
this  compromise,  his  wrath  against  Joris  who  had  dared  to 
dictate  to  him,  knew  no  bounds.  He  threatened  to  take  his 
life,  because  "by  his  pretended  union  he  made  the  minds  of  the 
[)eople  uncertain  and  consequently  undecided  to  take  up  weapons 
to  establish  the  kingdom  of  God ;  he  was  an  Absalom  who 
sought  to  win  the  people  for  himself  by  flattery,"  etc.  The 
Melchiorites,  on  the  other  hand,  asserted  that  David  in  the  last 
instance  advocated  the  same  principles  as  Batenburg,  but  was 
more  shrewd  in  hiding  his  real  intentions;  and  his  undue 
7.eal  for  union  had  a  tendency  "rather  to  support  Batenburg's 
madness  than  to  weaken  it." 

About  a  half  year  after  the  meeting  at  Bocholt,  namely  in 
December  1536,  or  in  January  of  the  following  year,  David  Joris 
had  some  strange  experiences  which  he  believed  to  be  visions 
from  God  calling  him  to  be  a  prophet  and  the  head  of  the  king- 
dom of  God  on  earth  which  was  to  be  established.  These  "vis- 
ions" were  of  an  offensive  nature  morally.  The  Melchiorites,  it 
will  be  remembered,  held  that  certain  practices  of  the  state 
churches  which  were  contrary  to  Scripture,  may  be  observed  for 
the  sake  of  the  persecution.  David  Joris  went  a  big  step  further. 
From  the  supposed  revelations  through  the  said  visions,  and 
from  the  words  of  Paul,  Rom.  14:20:  "All  things  are  indeed 
pure"  (having  reference  to  eating  and  drinking)  and  from  cer- 
tain other  Scripture  verses,  he  concluded  that  "the  inner  man" 
is  not  affected  by  the  sin  which  "the  flesh"  may  commit,  and  is 
not  responsible  for  it.  Hence  to  a  Christian  all  things  are  pure, 
to  sin  is  impossible  and  the  gross  works  of  the  flesh  are  not 
imlawful.  Although  David  Joris  held  that  sin  is  not  sin  to  the 
Christian,  he  nevertheless  insisted  that  all  sin  must  be  publicly 
confessed,  not  only  once,  but  the  confession  of  offensive  sin 
must  be  repeated  until  the  transgressor  does  no  longer  feel  a 
sense  of  shame,  for  sin  of  which  he  is  yet  ashamed,  said  David, 
is  not  yet  taken  away  by  repentance.  He  taught  that  his  own 
writings  which  were  literally  inspired,  and  not  the  Holy  Scrip- 
tures, are  the  highest  revelation  of  God.  The  first  and  second 
Covenant  were  imperfect,  he  asserted,  Christ   Himself  had  not 


180  Menno  Simons 

brought  the  world  the  full  truth.  The  true  kingdom  of  God 
did  not  exist  previous  to  David  Joris  who  was  called  of  the 
Lord  to  establish  it  and  be  its  spiritual  king.  The  wicked  would 
perish  and  those  who  accepted  the  message  of  the  prophet  were 
to  constitute  the  kingdom. 

The  exact  date  when  David  Joris  became  an  advocate  of 
these  new,  strange  doctrines  is  not  known.  Clearly  he  was  not 
in  harmony  with  Obbenite  teaching  when  he  had  the  visions 
spoken  of  above ;  even  before  this,  in  the  meeting  at  Bocholt 
his  attitude  was  irreconcilable  with  the  position  taken  by  the 
Obbenites.  He  was  excommunicated  by  them,  as  is  clear  from 
his  own  testimony  as  well  as  from  Menno  Simons'  writings.' 
The  excommunication  must  have  taken  place  before  Menno's 
Meditation  on  the  Twenty-fifth  Psalm  was  written.  The  date 
of  this  book  is  toward  the  end  of  1536  or  early  in  the  following 
year.  The  denunciations  of  the  "false  prophets"  and  their 
teachings,  as  found  in  this  book  are  obviously  directed  primarily 
against  David  Joris.  (Compare  the  pertinent  quotations  on 
p.  156).  Referring  to  the  new  doctrines  of  Joris'  spiritual  king- 
ship Menno  says:  "Save  use  from  the  deceit  of  the  devil  who 
sets  forth  the  opinion  that  there  should  be  another  king  accord- 
ing to  the  spirit,  beside  Jesus  Christ,  Thy  beloved  Son,  who 
alone  is  the  King  of  righteousness  and  peace. "^  Obviously  this 
sentence  does  not  refer  to  John  of  Leyden  who  had  lost  his  life 
in  the  attempt  to  set  up  a  kingdom,  but  Menno  realized  that 
David  Joris  followed  in  the  footsteps  of  tVie  former  king  of 
Munstcr.  The  context  shows  that  the  doctrines  denounced  by 
Menno  were  not  dead  issues  when  he  wrote  this  book. 

The  chapter  "To  the  Corrupt  Sects"  in  Menno's  Founda- 
tion, of  1539,  is  directed  principally  against  the  Davidians. 
Menno  addresses  the  sect  of  David  Joris  as  follows: 

"I  desire  now  to  come  to  you  who  through  the  false  proph- 


2  In  a  tract  reprinted  by  A.  M.  Cramer,  Nedcrlandsch  Archicf  voor 
Kerkelijke  Geschiedcnis,  1846,  pp.  308-313,  David  Joris  says,  "What,  if 
they  have  the  name  and  another  [Joris]  whom  they  have  excluded^  has 
the  reality  in  truth." 

•  Meditation  on  the  Twenty-fifth  Psalm,  1539,  fol.  D2b. 


Rebuke  to  Davidians  181 

ets  have  been  so  sadly  seduced  from  the  true  way  of  Jesus 
Christ  so  that  the  last  error  has  become  worse  than  the  hrst 
(Matt'  27-64)  For  with  you  it  has  come  to  this  that,  as  i 
understand  from  your  own  writings,  through  your  pious  ap- 
pearance, a  literal  application  of  [certain]  Scriptures  and  your 
spirit  of  error,  you  would  justify  the  abominable  works  of  the 
flesh  which  are  clearly  contrary  to  the  law  of  nature,  contrary 
to  all  prophets,  contrary  to  Jesus  Christ  and  His  holy  apostles 
O  my  beloved,  how  far  have  ye  strayed  from  the  house  of  Israel 
and  from  the  vineyard  of  the  Lord.  „    t.     ,      ,        t  .u 

"Say    my  beloved,  where  is  there  in  all  the  books  ot   the 
New  Testament,  in  all  the  teaching  of  Jesus  Christ,  one  letter 
by  which  ye  may  prove  or  support  one  of  your  articles,  be  it 
vour  doctrine  concerning  king  or  sword,  polygamy  or  kingdom 
fof  Godl,  be  it  stealing,  murder,  or  uproar,*  be  it  deception, 
devilish  confession,'  or  to  abandon  natural  shame,   etc  ,  which 
blasphemous,  unnatural  heresy  and  diabolic  deception,  I  know 
well,  was  formerly  accepted  by  some  as  good.     Whether  they 
yet  hold   such   opinions   I   do  not  know,   for  I  know  not  more 
than  two  who  are  the  fathers  of  your  corrupt  sect,  with  whom 
I  have  at  some  previous  time  had  one  or  two  discussions,  hoping 
to  win  their  souls,  which  however  was  not  realized,  although 
they   were   with   God's   Word   quite   overcome   in   their   points. 
But  to  what  avail?    Your  own  deceptive  appearance  must  count 
for   more   with  you,   than   the   express,   plain   Gospel   of   Jesus 
Christ  which  He  has  scaled  with  His  own  blood.     Further  I 
know  by  reputation,  but  not  face  to  face,  two  of  your  number 
who  are  the  princes  and  heads  of  such  errors  and  sadly  seduce 
.some  of  the  ignorant  people  to  a  faith  and  life  at  which  a  true 
Christian  must  be  astounded  and  terrified. 

"I  tell  you  in  Christ  Jesus'  name  that  no  sanctity  will  avail 
if  we  do  not  abide  by  the  word  of  the  Lord. — Faith  must  be 
conformable  unto  the  Gospel.  Whoever  loves  Christ,  will  keep 
His  word. — He  came  to  testify  of  the  truth  and  all  the  children 
of  the  truth  will  hear  His  voice  (John  18:37).  If  now  ye  are 
children  of  the  truth,  hear  Christ's  voice  who  with  His  clear 

*  Principles  of  the  adherents  of  Batenburg. 

'  The  Davidians  deceived  the  world  by  their  attendance  of  the  wor- 
ship of  the  ruling  churches,  having  their  infants  baptized,  etc.,  to  show 
that  they  were  at  peace  with  the  state  church. 

0  David  Joris  held,  as  said  abvoe,  that  all  sin  must  be  publicly  con- 
fessed and  the  confession  must  be  repeated  until  the  guilty  one  is  no 
longer  ashamed  of  his  sin. 


182  Menno  Simons 

unmistakable  word  has  cursed  and  condemned  your  whole  en- 
deavor. O  how  well  can  the  very  arch-enemy  cover  himself 
with  the  semblance  of  a  holy  life.  I  tell  you  of  a  truth  that 
there  avails  no  holy  life  except  that  which  is  in  conformity  to 
tlie  doctrine  and  the  life  of  Christ.  The  holiness  which  does 
not  conform  to  llis  doctrine  and  holy  life  is  no  holiness,  but 
mdeed  an  abomination  before  God. 

'•My  beloved,  ye  know  well  that  not  a  tittle  could  bo 
changed  in  all  the  law  of  Moses  until  the  new  Lawgrvcr  came 
who  was  promised  by  Moses  and  the  prophets,  Jesus  Christ.  If 
now  the  literal  law  which  was  given  through  the  servant  and 
.^^ealed  with  the  blood  of  calves  and  goats  had  such  authority 
and  strength,  how  much  more  authoritative  and  unchangeable  is 
the  law  of  Jesus  Christ  which  is  free,  spiritual,  eternal,  given 
through  the  Son  and  sealed  by  His  blood  ! 

"They  were  all  false  prophets  who  taught  anything  con- 
trary to  the  law  of  Moses,  for  they  were  commanded  not  to 
take  away  from  or  add  to  his  word,  but  that  which  he  com- 
manded them  they  should  keep  and  be  guided  by  it  (Deut.  12). 
So  also  today  those  who  would  teach  us  something  contrary  to 
the  teaching  which  we  have  been  taught  and  received  of  Jesu* 
Christ  and  His  holy  apostles,  are  false  prophets,  may  they  have 
ever  so  holy  a  semblance. 

"Since  then  your  ears  are  itching  for  the  lies  and  ye  do  not 
regard  the  plain  teachings  of  Jesus  Christ,  but  stop  His  blessed 
lips  and  will  not  hear  those  who  would  lead  you  to  the  true 
pastures  of  Israel,  therefore  God  has  smitten  you  with  a  mad, 
blind  spirit,  that  ye  stray  from  one  evil  doctrine  to  another, 
from  one  false  prophet  to  another,  and  so  miserably  leave  the 
true  foundation  which  can  never  move  nor  give  way,  which  is 
Jesus  Christ. — For  any  and  all  those  who  have  taught  and 
prophesied  new  things  contrary  to  the  teachings  of  Christ,  have 
been   found  false  and  liars  in  their  teachings  and  prophecies. 

"I  entreat  you  that  you  regard  not  any  one's  supposed 
sanctity ;  there  avails  no  sanctity  outside  of  God's  word. — I  tell 
you  again  of  a  truth  that  neither  life  nor  power  will  avail,  if  ye 
have  not  the  word  and  spirit  of  Jesus  Chrst.  If  ye  have  Christ's 
spirit,  ye  must  be  conformed  to  His  teaching,  for  His  teaching 
is  not  changed  to  another  intent,  and  if  your  spirit  differs  from 
the  word  of  Christ,  know  of  a  surety  that  it  is  the  spirit  of 
Antichrist,  and  that  ye  are  those  from  which  Christ  Jesus  and 
His  holy  apostles  have  so  earnestly  warned  us,  as  said  above. 

"With  this  I  pray  you  from  a  pitying,  burning  heart, 
through  the  mercy  of  God.  whoever  yc  may  be,  that  ye  may  at 


Joris'  Letter  to  Menno  183 

last  have  the  deceptive  blindness  removed  from  your  eyes,  con- 
fess your  sad  error,  seek  those  who  may  break  to  you  the  bread 
of  life,  hold  Jesus  Christ  to  be  the  only  elect,  precious  corner 
stone  laid  in  the  foundation  of  Zion  upon  whom  alone  we  must 
build.  Seek  alone  His  pure,  true,  plain  truth,  submit  yourselves 
to  His  holy  gospel,  that  the  eternal  truth  and  the  clear  teaching 
of  the  Scripture  may  no  more  for  your  sakes  be  blasphemed  by 
this  blind  world,  and  that  ye  may  not  sufifer  as  thieves  and  mur- 
derers or  as  evil  doers,  but  that  ye  may  suffer  as  Christians  and 
thus  bear  the  cross  of  Christ  to  His  praise  and  glory  and  obtain 
the  crown  of  glory  which  is  given  all  who  live  and  suffer  ac- 
cording to  His  divine  blessed  will.  With  this  I  would  before 
God  and  all  the  world  be  innocent  of  your  blood  and  condemna- 
tion.    Be  earnestly  warned  and  awake  and  realize  your  danger.'"' 

That  this  chapter  was  addressed  to  David  Joris  and  his 
followers  does  not  admit  of  any  doubt.  Joris  fully  understood 
and  realized  it.  The  arrogant  enthusiast,  after  reading  it,  wrote 
to  Menno  Simons  a  letter  as  follows : 

"Gird  on  your  sword,  o  Menno  Simons,  tie  it  to  your  side 
and  strengthen  your  hand,  arm  yourself  with  an  armor,  breast- 
plate, helmet,  shield,  and  with  the  strongest  scriptural  weapons ; 
stand  up  as  a  man  and  defend  yourself,  for  I  shall  attack  you, 
yet  not  as  an  enemy  but  as  your  best  friend  on  earth  It  is  as 
1  say,  give  attention ! 

"Can  you  fight?  Have  you  seen  a  battle?  This  is  merely  a 
beginning,  a  sort  of  prelude,  that  I  may  not  surprise  you,  but 
make  you  attentive,  pliable,  and  meek  for  your  own  good,  that 
you  may  listen  to  my  words  and  understand  the  truth  with 
ITOpcr  discernment. 

"Who  has  advised  you,  ATenno,  to  step  forth  so  proudly 
against  the  Lord,  that  you  extol  yourself  above  all?  Say,  dear 
man,  what  spirit  or  witness  advices  you  to  teach?  Who  has 
sent  you?  Answer  mc,  if  you  are  one  of  the  angels,  one  sent  of 
God. 

"Since  you  are  uncertain  in  this  matter  and  are  learned  in 
the  Scriptures  only,  you  shall  be  put  to  shame. — If  you  do  not 


'  Dot  Fundament  dcs  Christelyckcn  leers,  1539,  fol.  R2>^ — Sl^.  In 
the  first  edition  of  the  book  Of  the  True  Christian  Faith  and  its  Pozvcr 
(probably,  1541)  Menno  speaks  of  the  Davidiani  as  one  of  the  "corrupt 
churches  or  sects  which  are  found  in  all  evil,  ungodly  and  carnal  fruits 
or  works"  {Van  dat  rcchte  Christen  Gheloouc  ende  zijn  cracht.  fol.  07a). 


184  Menno  Simons 

believe  me  and  do  not  consent  to  be  taught  the  truth  as  a  httle 
child,  you  shall  regret  it. 

"Defend  yourself  now  as  a  man.  If  you  can,  make  me  a 
liar  and  put  my  word  at  naught.  I  have  experienced  so  much 
praise  and  ignominy  that  I  am  beyond  shame,  just  as  Zerubbabel 
[who  was  called  to  build  the  second  temple]  should  be. 

"I  shall  show  you  that  you  do  not  know  God's  word,  al- 
though you  fully  believe  that  you  have  it;  nor  do  you  know 
what  is  truth  and  wisdom,  except  according  to  the  letter. — 
Therefore  forsake  your  own  understanding  and  believe  the 
eternal  truth  in  the  Spirit  which  judges  all  things  rightly. 

"If  you  seek  the  praise  and  glory  of  God  alone  and  not 
your  own,  forsake  your  own  shame.  To  save  your  soul  be  not 
ashamed  to  confess  to  your  erring  understanding,  your  childish- 
ness and  your  stupid  opinions.  Be  not  offended  by  my  letter 
but  if  you  love  understanding,  rejoice  in  the  Spirit  who  reveals 
to  me  according  to  the  word  of  his  promise. 

'T  know  your  spirit  but  you  know  not  my  spirit;  how  then 
can  you  judge?  But  I  know  your  thoughts  that  they  are  vain 
and  unfounded  and  it  can  not  be  otherwise,  because  you  have 
not  died  to  self.  If  this  is  not  true,  count  me  a  liar  but  God 
would  not  have  it,  for  I  am  His  servant." 

In  the  revision  of  the  Foundation,  written  probably  in 
1554,  Menno  is  even  more  outspoken,  if  possible,  in  his  denun- 
ciations of  the  "corrupt  sects."     Here  he  says : 

"Is  it  not  a  grievous  delusion  that  ye  suffer  yourselves  to 
be  so  wretchedly  bewitched  by  such  worthless  men  and  so 
lamentably  misled  from  one  unclean  sect  into  another ;  first 
Munsterite,  then  of  Batenburg,  now  Davidian,  and  thus  from 
I>eelzebub  to  Lucifer  and  from  Belial  to  Behemoth,  ever  learn- 
ing and  never  able  to  come  to  the  knowledge  of  the  truth  (II 
Tim.  3:7),  suffering  yourselves  to  be  led  about  by  every  wind 
of  false  doctrine.  You  choose  out  a  way  for  yourselves,  as  do 
all  the  priests  and  monks,  and  do  not  follow  Christ. 

"Did  not  Paul  say:  'But  though  we  or  an  angel  from 
heaven  preach  any  other  gospel  unto  you  than  that  which  we 
have  preached  unto  you,  let  him  be  accursed'  (Gal.  1  :8)?  And 
that  your  prophets  with  their  king,  kingdom,  plurality  of  wives, 
sword,  etc.,  do  not  agree  with  Paul's  and  the  apostles'  d(x;trine 
and  Gospel,  ye  must  confess  and  admit;  whence  it  forcibly 
follows  that  they  with  their  doctrine  and  cause  are  cursed  and 
anathematized. 


Further  Reproof  185 

"Say,  my  beloved,  what  do  you  do  with  the  clear  word  and 
testimony  of  the  Almighty  Father,  which  He  himself  has  testi- 
fied of  His  Son,  and  said:  This  is  my  beloved  Son;  hear  ye 
Him.  Notice  well,  Him  shall  ye  hear,  but  ye  violate  His  Spirit, 
word  and  example,  ye  follow  and  hear  those  who  with  their 
spirit,  doctrine  and  conduct  are  from  the  bottomless  pit,  yea 
manifestly  antichrists  and   false  prophets. 

"Say,  ye  deceived  children,  where  is  there  a  syllable  in  the 
doctrine  of  Christ  and  the  apostles  (according  to  whose  spirit 
doctrine,  conduct  and  example  all  Scripture  must  be  under- 
stood) by  which  ye  can  prove  and  establish  one  of  your  erring 
articles  ? 

"If  you  would  appeal  to  the  literal  understanding  and  con- 
duct of  Moses  and  the  prophets,  then  must  ye  also  become  Jews, 
accept  circumcision,  literally  possess  the  land  of  Canaan,  again 
set  up  the  Jewish  kingdom,  build  the  city  and  the  temple,  offer 
sacrifices  and  institute  worship  according  to  the  law  and  confess 
that  Christ  the  promised  Saviour  has  not  yet  come  nor  changed 
that  which  was  literal  and  figurative  into  the  new  spiritual, 
abiding  substance. 

"Ye  miserable  erring  ones,  observe.  I  have  said  above  that 
the  kingdom  of  Christ  is  not  of  this  visible,  tangible,  perishing 
world,  but  that  it  is  an  eternal,  spiritual  abiding  kingdom. — 
Here  shamefacedness,  propriety  and  chastity  are  taught  and  fol- 
lowed, and  not  unchastity,  infamy  and  uncleanness.  I  think  you 
understand  well  what  I  mean.  In  short,  here  are  taught  the 
Spirit,  word,  will,  command,  prohibition,  ordinance,  usage  and 
example  of  Christ,  to  which  all  Scripture  points  us ;  and  not 
the  opinion  of  the  false  prophets,  high  sounding  words,  enchant- 
ing appearances,  boastings,  dreams,  visions,  lying  wonders,  a- 
gainst  which  the  Spirit  of  God  and  the  Scriptures  everywhere 
warn  and  counsel  us. 

"O  ye  apostate  children,  hear  the  word  of  God  and  accept 
it;  for  your  way  is  in  darkness  and  your  path  leads  to  death. — 
Munster  and  Amsterdam  may  well  be  unto  you  an  eternal  warn- 
ing and  example. 

"How  many  innocent  hearts  have  they  deceived!  How 
many  poor  souls  have  they  seduced !  What  great  shame  have 
they  brought  upon  the  profession  of  God's  word!  What  coarse 
abominations  have  some  of  them  committed  under  a  pious  ap- 
pearance! How  great  cause  of  innocent  blood  have  they  given 
the  poor,  blind  magistrates  who,  alas,  have  no  great  understand- 
ing of  the  Holy  Word. 


186  Menno  Simons 

"I  think  it  is  time  you  should  see  and  learn  to  know  your 
lying,  faithless  and  seducive  prophets ;  they  are  the  foxes  which 
spoil  the  vineyard  of  the  Lord.  They  are  the  thieves  and  mur- 
derers of  your  souls,  false  prophets  who  forsake  the  Lord  that 
bought  them  and  have  directed  you  poor  erring  sheep  to  their 
own  lying  visions,  dreams  and  the  opinions  of  their  heart,  and 
contrary  to  all  Scripture  have  led  you  to  a  false  and  loose  foun- 
dation. 

"How  like  unto  those  you  have  become  of  whom  Eusebius 
writes  that  they  expounded  the  prophets  according  to  the  de- 
sires of  their  heart,  denied  Paul  and  the  New  Testament  and 
carried  about  with  them  a  book  of  which  they  boasted  that  it 
fell  as  a  present  for  them  from  heaven. 

"So  it  is  in  your  instance,  O  ye  mad  ones  (forgive  me,  for 
it  is  the  truth  that  1  write).  The  prophets  you  read  according 
to  Jewish  understanding,  the  doctrine  of  Ciirist  and  the  apostles, 
you  say,  is  all  fulfilled,  and  pretend  that  there  is  now  another 
dispensation,  etc.,  and  you  are  not  aware  that  you  thereby  for- 
sake the  Son  of  God,  deny  all  Scripture,  comfort  yourselves 
with  niere  lies,  just  as  did  disobedient  Israel  in  their  time. 

"But  that  they  deceive  you  to  the  belief  that  the  doctrine 
of  the  apostles  was  imperfect  and  that  they  now  teach  you  that 
which  is  perfect,  this  is  a  deception  above  all  deceptions,"  etc. 
(64  seq. ;    1 :94  seq.). 

Joris  won  many  adherents  in  the  Netherlands;  over  fifty 
were  executed  in  LS38  and  1539  at  Delft.  Not  a  few  of  them 
confessed  to  adultery  and  polygamy.  They  had  been  taught 
that  God  would  not  permit  them  to  be  put  to  death ;  or  if  He 
permitted  it,  they  would  at  once  be  raised  again  to  life  for  a 
testimony  that  David  was  the  man  sent  of  God.  Hence  the 
deluded  people  were  zealous  to  confess  their  faith.  In  con- 
sequence of  such  experiences  David  was  led  to  modify  his  teach- 
ings in  certain  particulars.  Until  the  great  change  came  for 
which  they  waited  it  was  now  held  unwise  and  unnecessary  to 
confess  the  faith  before  the  world  ;  it  was  right  to  conform  in 
outward  appearance  to  the  religious  forms  and  practices  of  the 
ruling  churches.  Just  as  it  is  impossible,  said  one  of  the  leaders 
among  the  Daviditcs,  to  serve  the  Lord  with  the  body  only,  if 
the  heart  is  not  in  it,  so  also  it  is  impossible  to  blaspheme  or 
deny  the  truth,  if  the  heart  is  not  in  it.     Hence  for  a  Davidian 


Was  Joris  an  Anabaptist?  187 

it  was  not  sin  to  take  part  in  idolatry  and  anti-scriptural  re- 
ligious forms."  In  consequence  of  this  policy  the  Davidians  had 
no  martyrs  in  later  years.  Not  only  were  they  willing  to  carry 
out  all  the  religious  forms  prescribed  by  the  state  in  which  they 
sojourned,  but  it  became  the  fashion  among  them  to  deny  their 
religious  views  when  suspicion  was  raised  aginst  them.  And 
why  not,  if  a  denial  that  does  not  come  from  the  heart,  will  not 
count  ? 

It  is  probable,  although  not  altogether  certain,  that  David 
Joris  in  the  first  years  after  he  received  his  supposed  call  to  be 
a  prophet,  defended  the  baptism  of  adults.  Later  he  declared 
that  he  was  not  sent  to  baptize,  for  "where  the  perfect  power  of 
faith  and  love  has  come,  the  ceremonies  of  the  New  Testament, 
called  sacraments,  may  certainly  be  omitted  without  sin."  The 
Davidians  defended  the  practice  of  infant  baptism  against  the 
Mennonites  (as  will  be  pointed  out).  They  are  generally 
classed  with  the  Anabaptists,  but,  while  in  the  first  years  of 
their  existence  they,  as  already  said,  may  have  practiced  the 
baptism  of  adults,  they  were  not  Anabaptists  in  their  later 
period.  It  has  been  held  that  the  most  vital  characteristic  of 
the  Anabaptists  was  not  the  practice  of  believers'  baptism,  but 
the  thought  of  establishing  the  kingdom  of  God  on  earth.  But 
to  the  great  Anabaptist  sects,  viz.,  the  Swiss  Brethren,  Huterites 
and  Mennonites,  as  well  as  to  the  Denckians  the  idea  of  a  literal 
kingdom  which  was  to  be  identical  with  the  church  was  entirely 
foreign ;  they  believed  that  Christ's  kingdom  is  not  of  this 
world,  and  that  the  state  churches'  insistance  that  all  citizens 
must  be  identified  with  the  church  was  quite  unscriptural.  It 
has  also  been  said  that  the  belief  in  special  divine  revelations,  as 
found  among  the  Davidians,  marks  them  as  Anabaptists.  But 
the  great  Anabaptist  denominations  of  the  Reformation  times 
were  the  most  radical  advocates  of  the  i)rinciple  that  the  Holy 
Scripture  alone  is  the  authority  in  matters  of  faith  ;  they  con- 
demned the  new  prophecy  of  "the  corrupt  sects." 

*  "To  dissimulate  with  the  world"  is  Menno's  expression  for  this 
attitude  of  the  Davidians.  He  placed  participation  in  the  worship  of  the 
state  church  for  the  sake  of  avoiding  persecution  in  the  same  category. 


188  Menno  Simons 

One  of  the  principal  representatives  of  Davidianism  was 
Nicolaus  Blesdijk,  David's  son-in-law.  In  1546  this  man  had  a 
debate  with  Menno  Simons,  Dirk  Philips  and  other  Mennonite 
leaders  in  a  country  place  near  Liibeck.  In  this  discussion  the 
principal  point  of  dispute  was  that  of  infant  baptism.  Blesdijk 
asserted  that  the  acceptance  of  infant  baptism  could  not  be  con- 
demned, for  Christ  does  not  forbid  it  and  there  is  no  proof  that 
the  apostles  did  not  baptize  infants ;  and  even  if  infant  baptism 
is  a  misuse,  it  does  not  follow  that  it  must  be  abolished.  Menno 
Simons,  on  the  other  hand,  showed  that  a  Christian  must  be 
guided  by  God's  Word  and  that  there  is  no  Scriptural  ground 
for  infant  baptism.  It  should  be  said  that  the  Davidians  were 
difficult  to  deal  with  in  debate,  since  they  put  forth  the  plea  that 
they  were  misunderstood,  however  that  they  observed  infant 
baptism  does  not  permit  of  dispute.  The  records  of  this  debate 
are  lost,  but  Blesdijk  gives  an  account  of  it  in  two  or  tliree  of 
his  tracts. 

In  his  Foundation,  of  1539,  Menno  Simons  enlarges  upon 
his  position  on  the  Davidians'  view  of  the  permissibility  of 
infant  baptism.     He  says  : 

"I  well  know  that  there  are  many  idle  talkers  who,  although 
they  realize  that  not  infants  but  believers  should  be  baptized, 
nevertheless  talk  in  this  manner:  Now,  what  shall  water 
avail  us?  We  have  once  been  baptized  [in  infancy]  in  the  name 
of  the  Father,  the  Son  and  the  Holy  Spirit ;  had  we  only  the 
new  life,  it  would  suffice  us. — O  how  lightly  is  the  word  of  the 
Lord  set  at  naught,  just  as  if  the  eternal  Wisdom  and  Truth 
had  bidden  or  done  anything  without  purpose.  No,  my  beloved, 
no!  He  has  commanded  it  and  He  would  also  have  it  observed! 
For  His  council,  says  the  prophet,  shall  stand  and  all  His  will 
be  done.  Do  not  ask  the  Lord,  why  He  has  commanded  it,  for 
it  is  His  blessed  will.  Who  are  you  that  you  should  contradict 
God?    Hear  Him  and  be  obedient  to  Him. 

"This  is  the  very  least  of  all  the  commandments  which  He 
has  given.  It  is  a  much  greater  commandment  to  love  your 
enemies,  to  do  good  to  those  who  do  evil  to  you,  to  pray  in  spirit 
and  in  truth  for  those  who  persecute  you,  to  subjugate  the  flesh 
under  God's  word,  to  tread  under  your  feet  all  pride,  covetous- 
ness,  impurity,  hate,  envy  and  intemperance,  to  serve  your 
neighbor   with   gold,    silver,    with   house   and   possessions,    with 


Baptism  a  Divine  Commandment  189 

your  hard  labor,  with  council  and  deed,  with  life  and  death,  nay 
to  be  free  from  all  evil  desire,  unbecoming  words  and  evil 
works,  to  love  God  and  His  righteousness,  will  and  command- 
ments with  all  your  heart,  and  to  bear  the  cross  of  the  Lord 
Jesus  Christ  with  a  joyous  heart.  Can  the  commandment  of 
baptism  be  compared  with  any  of  these?  I  say  again,  it  is  the 
least  of  all  the  commandments  that  were  given  us,  for  it  is  not 
more  than  a  little  outward  work,  namely  a  handful  of  water. 
Now  he  who  has  obtained  the  most  important  matter,  namely 
the  inward,  will  nevermore  say,  "What  can  water  avail  me,"  but 
will  readily  with  a  thankful  and  obedient  heart  hear  and  fulfil 
the  words  of  God.  But  as  long  as  he  has  not  the  inward  work,  he 
tnay  well  say,  what  can  water  avail  me  1 

"We  do  not  enquire  after  or  seek  for  water,  but  with  great 
diligence  we  seek  only  the  obedience  to  Jesus  Christ  who  has 
given  us  the  commandment.  If  we  believe  in  Him,  that  His 
word  is  the  truth  (John  17:17),  that  His  commandment  is  life 
eternal  (John  12:50)  that  He  is  the  true  teacher  who  came 
from  heaven  (John  3:2),  to  bring  to  us  all  the  truth,  then  we 
must  certainly  obey  His  voice  or  we  shall  never  enter  into  the 
kingdom  of  heaven.  For,  I  repeat,  where  there  is  no  obedience, 
there  is  no  faith. — If  ye  have  any  knowledge  of  Jesus  Christ, 
any  love  for  His  holy  word,  do  not  further  treat  Him  and  His 
word  with  contempt,  saying,  if  we  had  the  life  it  should  be  suf- 
ficient. I  tell  you  of  a  truth,  there  is  no  life  that  will  help  you, 
as  long  as  you  resist  the  Lord  in  the  very  least.  He  would  have 
obedience  and  not  sacrifice  (I  Sam.  15:22),  He  would  have  the 
heart  and  the  whole  man.  What  does  He  care  for  your  works 
and  life  as  long  as  He  does  not  see  your  obedient,  subjected 
will?"» 

In  the  year  1546  Blesdijk  also  wrote  A  Christian  Vindica- 
tion and  due  Refutation  of  the  False,  Unfounded  Judgment, 
Slander  and  Abuse  found  in  a  letter  zvritten  by  Mcnno  Sytnonse 
against  a  few  Lovers  and  Followers  of  the  true  Righteousness 
of  Christ,  Because  they  are  not  so  Superstitious  as  he  is  in  Re- 
gard to  Obserinng  Certain  Ceremonies.  Very  Useful  and  Ser- 
I'iceable  .  .  .  to  all  zvho  Love  the  Middle  Way."  Menno  Simons 
had  written  a  letter  to  the  Melchiorites  in  Amsterdam  in  which 


»  Dat  Fundament  des  Christelycken  leers,  1539,  fol.  F4b  seq.  In  the 
revision  Menno  has  given  this  section  the  title^  "To  the  Despisers  of 
Baptism." 


190  Menno  Simons 

he  insisted  on  keeping  the  commandments  of  Christ  instead  of 
partaking  in  the  rehgious  forms  of  the  Catholic  state  church. 
While  it  is  clear  that  this  letter  is  not  addressed  to  Davidians, 
P)lesdijk  may  have  decided  to  reply  to  it  for  the  good  reason 
that  it  refuted  the  opinions  which  the  Davidians  shared  with 
the  Melchiorites.  Blesdijk  asserts  in  this  book  that  participation 
in  Roman  Catholic  worship  (including,  it  may  be  observed,  the 
a;!oration  of  the  host  and  prayer  to  the  saints)  was  not  idolatry, 
since  these  things  may  be  observed  in  appearance  only ;  he 
ignored  the  fact  that  the  Davidians  took  part  in  the  worship  of 
the  state  church  from  hypocritical  motives,  desiring  to  give  out 
the  impression  that  they  actually  worshiped  the  host.  The 
believers,  says  Blesdijk,  have  the  liberty  to  observe  any  religious 
ceremonies  and  to  have  their  infants  baptized ;  a  true  Christian^ 
need  not  observe  any  ceremonies.  Menno  errs,  he  says  further,, 
in  the  opinion  that  a  Christian  should  not  put  on  gold  and  costly 
array  and  that  one  should  bear  persecution  for  the  sake  of  bap- 
tism or  other  religious  forms.  Besides  this  little  work  Blesdijk 
wrote  two  other  important  tracts  to  defend  certain  Davidians^ 
teachings  against  the  Mennonites. 

David  Joris  wrote  a  surprisingly  large  number  of  tracts  and 
books;  his  principal  works  is  't  Wondcrboek.  (The  complete 
title  is :  "The  Book  of  Wonder  in  Which  that  Which  was 
Hidden  from  the  Beginning  of  the  World  is  Revealed. — Highly 
to  be  Praised  Must  be  the  One  who  was  Sent  as  an  Ambassador 
in  the  Name  of  the  Lord").  His  style  is  obscure  and  confused. 
The  attempts  to  exhonorate  him  and  his  followers  from  the 
accusation  of  immoral  teachings  and  vile  practices  have  signally 
failed.  Nevertheless  he  was  a  religious  character.  Obviously 
some  honest  men  were  deceived  by  his  pretense  of  piety,  his 
winning  personality  and  his  smooth  words. 

The  story  of  Joris'  later  life  reads  like  a  novel.  On  April 
1,  1.S44,  an  exceedingly  well  dressed  man  of  very  dignified  a|)- 
pearance,  named  John  of  Bruges  came  with  a  few  companions 
to  Basel  in  Switzerland.  lie  represented  himself  as  a  Zwinglian 
fugitive,  told  a  pitiful  story  of  the  persecution  he  had  endured 
in    the    Netherlands    and    asked    permission    to    settle    with    his- 


Joris'  Double  Life  1^1 

family  in  the  city.  He  made  the  best  impression  on  all  who  met 
him,  and  the  Council  was  quite  willing  to  grant  his  request.  On 
August  25,  1544,  he  came  with  his  numerous  family  and  ser- 
vants to  the  city.  They  took  the  oath  of  citizenship,  thereby 
uniting  formally  with  the  Zwinglian  state  church.  John  of 
Bruges  bought  a  house  in  the  city  and  a  farm  in  the  neighbor- 
hood. He  had  an  abundance  of  means  and  lived  with  his  family 
in  the  style  of  a  nobleman.  His  dress  was  that  of  a  man  of  the 
world;  his  body  was  at  times  decked  with  jewels.  Withal  he 
gave  alms,  was  diligent  in  church  attendance  and  honored  the 
ministers  of  the  city.  His  children  married  into  prominent 
families.  He  lived  at  Basel  eleven  years,  an  acceptable  member 
•  of  the  state  church.  On  August  25,  1556  he  died  and  in 
acknowledgement  of  his  uncommon  piety  was  buried  in  St. 
Leonard's  Church. 

This  man  was  none  other  than  David  Joris.     He  went  to 
Basel  because  in  the  North  where  his  writings  were  circulated 
and  where  he  had  many  followers  there  was  not  the  opportunity 
to  practice  deception  and  lead  a  double  life  to  the  same  extent 
as   in    Switzerland.     Every   precaution   was   taken   to   hide   his 
identity;    the  members  of  his  family  and  household  were  en- 
joined to  observe  strict  silence  regarding  their  former  history, 
Ijut  nevertheless  it  seems  almost  incredible  that  he  succeeded  so 
-well  in  deceiving  the  city.     He  made  no  attempt  whatever  to 
spread  his  doctrine  in  that  vicinity.     While  he  wrote  a  great 
many    tracts    and    books    at    Basel,    they    were    written    in    the 
.language  of  the  lower  countries.     His  dupes  in  those  countries 
kept  sending  their  money  and  treasures  to  the  prophet.     Only 
three  years  after  his  death  his  identity  was  made  known  to  the 
authorities  at  Basel,  in  consequence  of  the  apostacy  of  his  own 
son-in-law    Blesdijk.      This    zealous    advocate    of    Davidianism 
came  to  his  senses  during  the  life  time  of  Joris.    His  eyes  were 
.opened,  so  he  confessed,  through  the  terrible  increase  of  vice 
among  the  Davidians.     But  only  indirectly  was  his  renunciation 
,of  his  former  belief  the  cause  of  the  discovery  that  John  of 
Bruges  was  David  Joris. 

On  March   13,  1559  all  the  male  relatives  and   friends  of 


192  Menno  Simons 

John  of  Bruges  were  arraigned  before  the  magistrates  of  Basel. 
They  staunchly  asserted  that  John  of  Bruges  never  went  by 
another  name  nor  taught  anything  but  orthodox  Zwinglianism. 
But  when  a  search  of  the  houses  was  made  and  a  great  number 
of  Davidian  books  and  letters  were  found,  they  saw  that  further 
denial  would  be  useless,  and  made  a  confession  in  the  affirma- 
tive. Every  one  of  them  (about  30)  abjured  the  Davidian  faith. 
David  Joris  was  condemned  to  the  fire  as  a  heretic  by  the 
Zwinglian  authorities  of  Basel.  His  body  was  exhumed  and, 
together  with  his  books,  burned  at  the  stake  on  May  13,  1559. 
Menno  Simons'  attitude  tow-ard  David  Joris  is  clearly  set 
forth  in  his  reply^°  to  Joris'  letter  which  has  been  extensively 
quoted  above.     Menno  writes  : 

"I  am  ready  for  a  spiritual,  not  for  a  carnal  combat.  Hith- 
erto I  have  stood  without  fear  in  the  conflict  with  my  adver- 
saries, and  have  had  the  victory  because  I  have  fought  not  with 
my  own,  but  with  divine  weapons,  namely  with  the  doctrine  of 
the  Gospel  which  shall  never  be  overcome,  may  there  be  ever  so 
many  opponents  to  attack  it.  Through  continued  use  I  have 
become  accustomed  to  this  armor  and  this  battle,  as  to  the  daily 
food ;  the  doctrine  of  the  Gospel  I  use  for  an  armor,  breast- 
plate, apparel  and  cloak. 

"But  you,  David,  have  laid  aside  and  rejected  this  armor 
long  ago,  and  in  its  place  you  set  your  new  imaginations,  phil- 
osophy, rhetorical  tricks  and  other  deceptions  of  the  devil; 
rightly  therefore  are  you  considered  an  antichrist,  a  man  of  sin 
and  son  of  perdition,  a  false  prophet,  murderer  of  souls,  de- 
ceiver and  falsifier  of  the  divine  doctrines  and  commandments 
of  Christ.  I  am  surprised  and  amazed  over  the  presumptuous- 
ness  and  impudence  of  this  your  letter  seeing  that  you,  after 
you  have  for  many  years  advocated  and  sj)rea(l  so  many  blas- 
phemous doctrines  in  your  former  books,  are  yet  without  any 
compunction  o7  conscience  but  continue  to  set  forth  the  same 
folly.  That  you  dare  to  place  your  own  dreams,  visions,  imagin- 
ations and  tricks  above  the  wisdom  of  the  holy  Spirit,  through 
whom  the  prophetical  and  apostolical  doctrine  was  given,  is  an 
evidence  of  devilish  pride  and  antichristian  presumption. 

And    further  you,   a   wretclied    man,    a   shadow   and   ashes, 


10  Printed    in    Ncderlandsch   Archief   voor   K.    Gcschicdenis,    vol.    5, 
1845,  pp.  73-77;   Zeitschr.  f.  hist.  Theol.,  1863,  pp.  1431-46. 


Menno's  Letter  to  Joris  193 

dare  to  put  your  own  work  above  the  work  of  Jesus  Christ,  and 
your  own  doctrine  above  the  doctrine  of  the  apostles.  And  you 
and  your  followers  in  shameful  hypocrisy,  observe  the  practices 
and  ceremonies  of  Papists,  Lutherans  or  Zwinglians.  You  fol- 
low the  usages  of  any  of  these.  And  you  advise,  yea,  practice 
the  polygamy  of  the  Jews.  Your  own  life  and  that  of  your  fol- 
lowers is  not  less  corrupt  and  stained  than  your  doctrine.  By 
your  attire  and  usages  you  indicate  worldly  pride  and  wanton- 
ness. 

'You,  presumptuously,  usurp  for  yourself  the  honor  which 
belongs  to  the  Son  of  God  alone;  you  declare  Christ's  doctrine 
as  invalid  and  your  own  as  perfect  and  abiding;  you  place  your 
own  antichristian  calling  and  office  over  the  office  of  Christ  and 
the  apostles ;  under  the  pretext  of  humility  you  aim  at  and  pro- 
mote diabolical  obstinacy;  under  the  cloak  of  perfection,  chas- 
tity and  other  virtues,  you  seek  vices  and  abominations,  adultery 
and  lasciviousness,  and  in  the  manner  of  the  Lutherans  and 
Papists  you  pervert  the  Christian  life  unto  a  quite  worldly  life — 
therefore  I  fear  that  God  (who  gives  His  honor  to  none  other) 
will  give  you  a  reward  and  end,  such  as  John  of  Leyden,  the 
Munsterite  king  and  others  before  him  who  have  taken  for 
themselves  the  honor  w^hich  is  due  to  the  Son  of  God,  have  had. 

"Now,  do  not  write  to  me  further;  save  your  paper  and 
ink.  I  shall  henceforth  not  read  any  writing  that  may  come 
from  you,  except  it  be  evident  that  you  reject  and  condemn  your 
ungodly  doctrine  and  give  to  the  doctrine  of  Christ  the  honor 
that  is  due  it." 


XV 
ADAM  PASTOR 

Roelof  Martens,  who  is  better  known  by  the  name  of  Adam 
Pastor,  of  Dorpen  in  Westphaha,  was  about  1530  priest  at 
Aschendorf.  The  date  when  he  cast  his  lot  with  the  Obbenites 
is  unknowTi.  He  served  the  Church  as  a  minister  and  was 
ordained  an  elder  or  bishop  by  Menno  Simons  and  Dirk  Philips, 
l)robably  in  1542.  At  an  early  date  he  wrote  a  tract  against  the 
Davidians.  He  took  part  in  the  debate  between  Mennonite 
leaders  and  Davidians  at  (or  near)  Liibeck  in  1546.  About  the 
same  time  or  somewhat  later  certain  doctrinal  deviations  of 
Pastor  became  apparent.  In  1547  the  elders  came  together  in 
Embden  to  confer  concerning  his  unorthodox  opinions.  He 
deviated  from  the  teachings  of  the  Brethren  principally  on  the 
incarnation  and  the  deity  of  Christ.  Hopes  were  entertained 
for  his  restoration  to  his  former  doctrinal  position.  When  these 
hopes  proved  ungrounded,  the  elders  in  the  same  year  held  a 
convention  in  Goch  which  resulted  in  his  excommunication. 

The  principal  source  of  our  information  concerning  Pastor's 
teachings  is  his  Contrast  Between  True  and  False  Doctrine  to 
which  is  added  an  account  of  the  debate  held  between  Menno- 
nite elders  and  Pastor  at  Liibeck  in  1552.^  This  account  was 
probably  written  later  than  the  first  named  treatise ;  no  date  is 
p^iven  in  cither  instance.  Pastor  asserts  that  he  does  not  deny 
the  divine  nature  in  Christ,"  but  nevertheless  he  holds  that  He 


*  Undcrschcit  tusscltcn  rcchtc  leer  unde  valsche  leer.  Reprinted  in 
Bib.  Ref.  Neerl,  vol.  5,  pi).  361-581.  Original  print  in  the  Mennonite 
library  in  Amsterdam. 

-'  Bib.  Ref.  Necri,  vol.  V,  p.  382  seq.,  519. 


Adam  Pastor's  Teachings  195 

did  not  exist  as  the  vSon  of  God  previous  to  His  coining  into  the 
world,  and  was  d.ivine  only  in  the  sense  that  God  dwelled  in 
Him.  It  is  difificult  to  see  that  Christ  would  in  that  case  be 
divine  in  another  sense  than  the  Christian  believer.  On  point 
of  the  Incarnation,  or  the  origin  of  Jesus'  body,  Pastor  defended 
the  view  of  the  state  churches.  This  is  worthy  of  notice  in 
view  of  the  unfounded  supposition  that  the  doctrine  of  the 
Incarnation,  as  held  by  Menno,  has  a  Unitarian  tendency  and 
that  Pastor's  Unitarianism  was  developed  from  the  said  doc- 
trine, as  was  opined  by  S.  Cramer.^ 

That  Pastor  does  not  speak  of  the  Scriptures  as  God's 
Word,  as  has  been  said,*  can  not  be  maintained.'  The  Bible 
was  for  him  the  only  authority  in  matters  of  faith."  He 
says  in  the  course  of  a  debate,  "Where  is  this  written?  I  do 
not  believe  reason;  give  me  Scripture  to  prove  this."'  He 
defends  the  doctrine  of  the  atonement.  Not  through  the  "fruit 
of  the  vine,"  in  communion,  he  says,  but  "through  the  blood 
which  flowed  from  Christ's  wounds"  we  have  forgiveness  of  sin. 
Christ  paid  the  debt  of  the  first  Adam.  He  only  is  the  Re- 
deemer, "the  only  Mediator  between  his  Father  and  fallen  man ;" 
through  His  merit  and  blood  alone  are  we  saved.®  In  view  of 
the  assertion  that  Pastor  held  "liberal  views  touching  the 
church,"  it  should  be  noted  that  he  is  quite  outspoken  in 
denouncing  the  teachers  of  false  doctrine,  principally  the  priests 
of  the  national  church,  whose  sermons  he  forbid  his  followers 
to  hear."  The  idea  of  the  j)urity  of  the  church  and  the  perfec- 
tion of  the  believers  he  carried  to  a  point  considered  unsound  by 
Menno  Simons.'"  Concerning  "avoidance"  he  taught  that  eating 
and  drinking  with  the  excommunicated  is  forbidden,  but  in  the 


3  R.  E.,  vol.  12,  p.  592. 

*  Bib.  Ref.  Need.,  vol.  5,  p.  338. 

5  Compare  Bib.  Ref.  Neerl.^  vol.  5,  pp.  371,  366,  516. 

'  The  same,  pp.  371,  2>73. 

^  The  same,  p.  549. 

8  The  same,  vol.  5,  pp.  488,  382,  386  seq.,  517,  417. 

"  The  same,  vol.  5,  pp.  501,  403-410.     Compare  especially  p.  407. 

'f*  The  same,  p.  419  seq. 


196  Menno  Simons 

Disputation  he  says,  the  excommunicated  should  be  held  as  the 
world.^'  He  believed  that  ministers  should  not  be  chosen  by 
the  church,  but  direct  of  God.  The  doctrine  of  non-resistance 
is  not  found  in  his  extant  writings.  On  the  oath  also  he  seems 
to  have  differed  from  Menno  and  his  friends. ^^  That  he  did  not 
teach  the  resurrection  of  the  body  is  a  groundless  assumption.^' 
Pastor's  denial  of  the  true  divinity  of  Christ  was  considered 
a  grave  offense  by  the  Mennonites.  This  is  evident  from  the 
strong  opposition  of  Menno  Simons,  the  spokesman  of  the 
Brethren,  against  Pastor,  and  further  from  the  fact  that  he 
succeeded  to  win  to  his  views  only  a  small  company  of  those 
among  whom  he  had  formerly  labored.  Menno  wrote  his 
Confession  of  the  Triune  God  in  vindication  of  the  diety  of 
Christ.  In  no  uncertain  tones  and  with  the  full  conviction  that 
the  scriptural  truth  was  on  his  side  and  that  a  most  fundamental 
doctrine  of  the  Gospel  was  at  stake,  he  warned  the  church  of 
this  new  teaching.  S.  Cramer  has  asserted  that  Menno's  de- 
fence is  "neither  convincing  nor  strong"^^  but  J.  G.  de  Hoop 
Scheffer  finds  that  Menno  in  this  book  made  "a  strong  confes- 
sion, a  pressing  demand  without  any  reservation,  he  showed 
zeal  over  a  matter  for  which  he  was  willing  to  die,  if  need  be,"^^ 
a  view  with  which  the  unbiased  reader  will  doubtless  concur. 
Menno  says : 

"Dearly  beloved  brethren,  understand  me  rightly.  Christ  is 
the  eternal  wisdom,  the  eternal  power  of  God.  For  just  as  we 
believe  and  confess  that  the  Father  was  from  eternity  and  will 
be  to  eternity,  yea  He  is  the  First  and  the  Last,  so  we  may 
certainly  also  fully  believe  and  confess,  that  Plis  wisdom,  His 
power,  His  light,  His  truth.  His  life,  His  word,  Christ  Jesus, 
has  been  eternally  with  llim,  in  Him  and  by  Him,  yea  that  He 
is  the  Alpha  and  Omega.  Or  else,  we  should  be  compelled  to 
admit  that  this  only  begotten  incomjjrehensible,  truly  divine 
Being,   Christ  Jesus    (whom   the   church   fathers   have   called   a 

11  The  same,  pp.  367^  522. 

1*  Nicolai  in  Bib.  Ref.  Necrl.,  vol.  7,  p.  464. 

»  Bib.  Ref.  NeerL,  vol.  vol.  5,  p.  382. 

1*  R.  E.,  vol.  12,  p.  592. 

"  D.  B.,  1894,  p.  27. 


The  Holy  Spirit  a  Divine  Person  197 

person),  through  whom  the  eternal  Father  has  made  all  things, 
has  had  a  creature-like  beginning,  an  opinion  which  certainly  all 
true  Christians  confess  and  consider  a  terrible  blasphemy,  a 
curse  and  abomination.  May  the  gracious  beloved  Father  ever 
protect  and  uphold  all  His  beloved  childen  in  the  right  and  true 
confession  of  His  beloved  Son,  Jesus  Christ."     (387;   H:184). 

Menno  Simons'  teaching  on  the  deity  of  Christ  has  been 
fully  set  forth  elsewhere  (pp.  200  and  228).  The  old  accusation 
that  he  entertained  unorthodox  views  on  this  point  must  be 
discarded  as  absolutely  unfounded,  although  it  has  been  repeated 
in  recent  publications.^''  K.  Vos  has  averred  that  neither  Menno 
nor  other  Anabaptists  ever  referred  to  the  Holy  Spirit  as  a 
person,  and  hence  those  who  accused  Menno  and  his  friends  of 
denying  the  Trinity  had  a  basis  for  their  charge. ^^  This  allega- 
tion also  is  without  ground.  Both  Menno  Simons  and  Dirk 
Philips  speak  of  the  Holy  Spirit  as  a  personal  Being.  Menno 
says :  "The  Holy  Spirit  we  believe  and  confess  to  be  a  true,  real 
or,  as  the  church  fathers  speak  of  Him,  a  personal  Holy  Spirit," 
etc.  (390a;  H  :186b).  And  Dirk  Philips  writes  in  his  book  The 
Church  of  God:  "The  Holy  Ghost  is  the  third  name,  person, 
power  and  operation  of  the  Godhead,  of  one  divine  substance 
with  the  Father  and  the  Son."^^ 

The  author  of  one  of  the  older  books  on  Mennonite  history 
alleges  that  Adam  Pastor  was  excommunicated  by  Dirk  Philips.^" 
If  this  be  correct,  it  is  nevertheless  certain  that  Menno  Simons 
fully  approved  of  this  measure.  Not  only  does  Menno  testify 
that  Pastor  had  received  his  dismissal  "from  us,"  but  it  is  clear 


1"  This  view  has  been  set  forth  by  Samuel  Cramer  in  the  articles 
Menno  Siviotis  and  Mennoniten,  R.  E.,  vol.  13,  pp.  591,  607^  also  Bib.  Ref. 
Neerl,  vol.  2,  p.  36.  Compare  the  said  articles  in  The  New  Schaff- 
Herzog  Religious  Encyclopedia.  A  similar  opinion  is  expressed  in  Die 
Religion   in   Gcschichte   und   Gcgcnwart,  vol.  4,   1912,  p.   270. 

^^  Vos,  Menno  Simons,  pp.  211  and  72.  Similar  opinions  are  found 
in  Kijhler,  W.  J.  Hct  Snrinianismc  in  Nederland,  p.  42;  Hoekstra,  S., 
Beginselen,  p.  256. 

18  Bib.  Ref.  Neerl..  vol.  10.  p.  392;    Philips,  D..  Hand  Book,  p.  382. 

1^  Succe.<:.^io  Anab.  in  Bib.  Ref.  Neerl.,  vol.  7,  p.  51. 


198  Menno  Simons 

that  he  was  held  responsible  by  Pastor  for  his  exclusion.-** 
Professor  Scheffer  was  of  the  opinion  that  Alenno  in  the  preface 
to  his  Confession  of  the  Triune  God  disapproved  of  Pastor's 
excommunication  by  Dirk  Philips.  An  impartial  examination 
shows  that  this  preface  does  not  contain  an  allusion  to  Pastor's 
exclusion  or  to  Dirk  Philips.'^  Menno,  in  the  same  passage  in 
which  he  testifies  that  Pastor  was  excluded  "from  us"  says 
further  that  he  (Menno)  is  "of  one  mind  with  Dirk  I'hilips." 
It  is  inconceivable  that  he  should  not  have  recognized  an  excom- 
munication announced  by  his  co-laborer  Philips. 

It  is  true  that  Menno  at  a  later  date  had  a  discussion  with 
Adam  Pastor  (at  Liibeck).  This,  it  should  be  observed,  was 
not  contrary  to  his  position  on  the  avoidance  of  the  excommuni- 


-"  "Ynwe  vnde  yuwe  medcbanners"  (you  and  those  who  witli  you 
pronounced  the  ban)  Pastor  says  in  his  Disputation,  Bib.  Ref.  Neerl., 
vol.  5,  p.  522,  and  agan  he  speaks  of  "yuwe  ban."  That  these  words  are 
addressed  to  Menno  is  clear,  for  in  the  same  paragraph  he  speaks  of 
"yuw  Fundament  boeck"  (p.  521).  Menno  says  in  reference  to  Adam 
Pastor  and  his  friends,  "die  van  ons  zijn  afgedaen"  (who  have  been  ex- 
cluded from  us).  311a;  II  :95a.  That  the  exclusion  of  Adam  Pastor 
resulted  in  a  friction  between  Dirk  Philips  and  Menno,  as  has  been 
repeatedly  asserted  (e.  g.,  by  TIenry  E.  Dosker  in  The  Princeton  Theo- 
logical Review,  April,   1915,  p.  301)   is  without  foundation. 

21  Menno  complains  tliat  Christian  love  has  materially  decreased  in 
consequence  of  hurtful  disputations  concerning  the  divinity  of  Christ, 
the  ban,  etc.,  and  then  says,  "de  Heere  en  reken  hot  haer  voor  geen 
sonde  die't  op  de  Banne  gevoert  hebben"  (Folio  Edition,  p.  385).  De 
Hoop  Scheffer  (D.  B.,  1894,  p.  23)  took  these  words  to  mean  that  Menno 
criticized  those  who  had  pronounced  the  ban  on  account  of  these  mat- 
ters. But  it  is  not  clear  why  Menno  should  here  say  "op  de  Banne 
gevoert"  while  in  other  instances  he  uses  the  form  "op  den  ban,"  "over 
den  Ban"  (Folio  Edition,  pp.  385  and  476a).  If  the  word  in  question 
means  ban  or  excommunication,  the  meaning  of  tlie  sentence  would 
probably  be :  May  the  Lord  not  account  it  a  sin  to  those  who  would 
make  the  well  known  doctrine  and  practice  of  the  ban  responsible  for 
these  difficulties.  But  to  all  appearance  "Banne"  in  the  sentence  in  ques- 
tion is  a  typographical  error;  an  old  manuscript  of  the  book  in  Hamburg 
has  "bane"  (way)  which  doubtless  is  the  correct  reading  The  supposi- 
tion that  Menno  here  reproves  those  who  have  pronounced  the  ban  over 
Pastor  is  untenable. 


Pastor's  Small  Following  199 

cated,  as   has  been  supposed."     Menno   repeatedly  emphasized 
the  duty  of  making  efforts  to  win  back  the  excommunicated. 

Adam  Pastor  had  according  to  the  testimony  of  one  of  the 
old  chroniclers  at  the  time  of  his  exclusion  a  small  number  of 
followers."     Gerardus  Nicolai,  the  noted  opponent  of  the  Ana- 
baptists who  with  evident  satisfaction  notes  the  fact  that  one 
who    denied    the    divinity    of    Christ    was    found    among    them, 
asserts  that  Pastor  "gained  many  adherents.""     Nicolai  wrote 
in  1569;   he  says  that  there  existed  at  that  time  a  sect  of  Adam 
Pastorites.     His  statement  must  be  received  with  caution.     We 
do  not  learn  where  the  adherents  of  Pastor  were  found  nor  to 
what  extent  they  were  organized  as  a  church  or  sect.     Neither 
in  Nicolai  nor  anywhere  do  we  hear  of  co-workers  with  Pastor. 
To  all  appearance  his  followers  were  never  strong  numerically. 
In    1552   Gellius   Faber  in  an   attempted   refutation   of   Menno 
Simons  mentions  Adam   Pastor  as  the  head  of  a   faction,  but 
while  he  asserts  in  the  same  place  that  Obbe  Philips  had  "not  a 
few"  adherents,  he  makes  no  statement  to  that  effect  concerning 
Adam  Pastor.     If  Gellius  had  any  ground  whatever  to  speak  of 
numerous    adherents    of    Adam    Pastor,    he    would    undoubtedly 
have  done  so.     Even  then  his  statement  would  require  further 
proof  to  be  acceptable.     Menno  Simons  in  his  reply  to  Gellius 
denies  that  Obbe  Philips'  followers  were  numerous ;    not  ten,  he 
asserts,  could  be  found  who  shared  his  opinion. 

Certain  is  that  the  Adam  Pastorites  had  a  short  history. 
There  may  have  been  those  who  held  to  Pastor's  teachings  after 
his  death,25  but  no  evidence  to  that  effect  has  yet  been  found. 

Adam  Pastor  died  in  Munster.  The  time  of  his  decease  is 
unknown.  He  was  buried  in  the  public  Ucherzvasscr  cemetery, 
if  we  may  accept  the  testimony  of  Hamelmann.     If  he,  at  the 

22  Bib.  Ref.  Neerl,  vol.  5,  p.  323;    D.  B..  1909,  p.  105. 

28  "Ecn  klcyn  hoopken."  Het  Beginsel,  etc.  Bib.  Ref  \ccrl  vol  7 
V.  520. 

2^  Bib.  Ref.  Neerl.,  vol.  7,  p.  464. 

25  It  should  be  said  that  the  Adamites  or  Naked-goers  must  not  be 
confounded  with  the  followers  of  Adam  Pastor  who  also  were  sometimes 
spoken  of  as  Adamites. 


200  Menno  Simons 

time  of  his  death,  held  tlie  views  which  he  defended  in  his  writ- 
ings, his  fellow  citizens  were  evidently  not  aware  of  it. 

It  has  been  supposed  that  the  martyr  Herman  Vlekwyk  was 
an  adherent  of  Pastor,  and  since  Vlekwyk  is  known  to  have 
been  baptized  in  1565  at  Bruges,  the  opinion  has  been  advanced 
that  a  congregation  of  followers  of  Pastor  existed  in  that  city.^' 
But  Vlekwyk,  in  his  confession  before  the  inquisitor,  defended 
the  doctrine  of  the  Incarnation  as  held  by  Menno  against  Adam 
Pastor.  The  inquisitor  brought  accusation  against  him  to  the 
effect  that  he  followed  on  all  points  "the  damned  arch-heretic 
Menno  Simons."  Even  if  this  charge  should  not  prove  alto- 
gether correct,  it  is  clear  that  Vlewyk  was  not  a  follower  of 
Adam  Pastor.  Professor  S.  Cramer  has  examined  the  original 
of  the  document  containing  the  accusations  against  him  and  has 
not  found  a  trace  of  a  charge  touching  a  denial  of  the  Trinity.*^ 
A  part  of  the  protocol  of  the  discussions  between  Vlekwyk  and 
the  .Inquisitor  is  reprinted  in  the  Martyrs  Mirror.'^ 

The  supposition  that  Pastor's  influence  was  noticeable 
among  the  Mennonites  is  without  any  evidence.  S.  Hoekstra,  in 
his  book  on  Principles  and  Doctrine  of  the  Early  Anabaptists, 
says  rightly  that  he  had  "a  small  following"  and  his  labors  were 
"without  noticeable  influence  on  the  Mennonites  {Doopsgc- 
zinden) .'"^^  Not  a  trace  of  his  opinions  on  the  divinity  of  Christ 
is  discernable  among  the  early  Mennonites.  The  Waterlandians 
who  are  sometimes  said  to  have  entertained  somewhat  more 
liberal  views  than  Menno  Simons,  were  quite  orthodox  on  the 
fundamentals  and  especially  on  the  deity  of  Christ.  This  is 
clear  from  their  first  confession  as  well  as  from  the  fact  that 
the  most  notable  defender  of  Christ's  deity  among  the  Menno- 
nites against  the  Socinians  was  Hans  de  Ries  (1553-1638)  an 
elder  of  the  Waterlandians.  Jacques  Outerman,  an  elder  of  the 
Flemish  Mennonites  in  Haarlem,  Holland,  early  in  the  seven- 
teenth   century    was    accused    of    unorthodox    teaching   on    the 

2«  Nederl.  Archief  v.  Kerkgeschicd,  1910,  p.  329,  and  in  otlier  places. 

27  Bih.  Ref.  Neerl.,  vol.  7,  p.  195. 
»  Van  Braght,  pp.  741,  763. 

28  Beginselen   en   Leer  der  Oude  Doopsgezinden,  p.    190. 


Pastor's  weak  Influence  201 

Jivinity  of  Christ.  Only  recently  these  charges  have  been  re- 
peated by  W.  J.  van  Douwen^o  and  W.  J.  Kiihler^i  in  whose 
opinion  Outerman  believed  that  Christ  during  his  life  on  earth 
was  a  man  only.  This  view  of  the  said  writers  is  evidently  due 
to  a  misunderstanding.  Outerman  not  only  taught  the  pre- 
existence  of  Christ,  but  that  He  retained  His  divine  nature  in 
the  Incarnation.^'^  That  he  was  biblically  orthodox  on  the  point 
in  question  is  fully  evident  from  the  confession  which  he,  with 
nineteen  other  elders  drew  up,  setting  forth  their  faith  in  the 
deity  of  Christ.  This  confession  bears  the  date  of  October  8, 
1626.  It  is  found  in  the  Martyrs'  Mirror.^^  Pieter  Grispeer[ 
one  of  the  original  signers  of  the  well  known  confession  of  Dort 
ulrawn  up  by  Adrian  Cornells  of  the  same  city,  1632)  was  a 
co-laborer  with  Outerman  in  the  Flemish  Mennonite  Church  at 
Haarlem.3*  Presumably  Outerman  had  passed  to  his  reward  at 
the  time  when  the  confession  of  Dort  was  adopted. 

The  Swiss  Brethren  agreed  with  Ivlenno  Simons  and  his 
friends  in  their  position  on  the  divinity  of  Christ.  The  opinion 
advanced  by  a  few  writers  that  the  Swiss,  in  the  conference 
held  at  Strasburg  in  1557  declared  the  question  of  the  deity  of 
Christ  to  be  of  secondary  importance,  is  without  any  foundation 
whatever.  Not  the  divinity  of  Christ  but  the  well  knoxvoi 
peculiar  doctrine  on  the  incarnation  of  Christ  as  held  by  the 
Brethren  of  the  lower  countries,  was  discussed  and  declared 
non-essential  by  this  conference.  In  1592  representatives  of  the 
Swiss  Brethren  met  again  in  Strasburg  and  confessed  their 
steadfast  faith  in  the  deity  of  Christ. 

The  definition  of  their  attitude  on  the  point  in  question  is 
set  forth  in  An  Aus^vcr  of  the  Szviss  Brethren,  also  named 
Upper   Germans,    to    the  Polish,    Concerning   the   Point   of   the 

^°  Van  Douwen,  Socinianen  en  Doopsgesinden,  p.  99. 

3'  Kuhler,  Het  Sociniattisme  in  Ncderland,  p.  96. 

^-  Compare  Kiihlcr,  p.  95. 

33  Van  Braght,  p.   1048. 

3*  Schijn-Maatschoen,  Geschiedenis  d.  Memioniten,  1745,  vol.  3,  p.  236. 


202  Menno  Simons 

Incarnation  and  the  Deity  of  Jesus  Christ."^^  The  "Polish"  are 
the  Socinians  of  Poland  (Unitarians).  They  are  in  this  letter 
addressed  as  "dear  men,"  and  their  opinion  is  declared  to  be 
altogether  unscriptural  and  unacceptable.  The  concluding  sen- 
tences of  this  important  document  follow:  "Passed  at  the  gen- 
eral gathering  of  the  elders  and  ministers  from  many  countries, 
in  the  year  1592  at  Strasburg  ....  From  Rauf-bits  own  hand- 
writing translated  from  the  High  German  into  the  Low  German." 
Rauf-bits,  it  may  be  interesting  to  notice,  is  none  other  than 
Rauf  Bisch,  one  of  the  spokesmen  of  the  Brethren  in  the  great 
debate  held  at  Frankenthal  in  the  Palatinate  in   1571.^' 

The  Huterites  also  considered  the  divinity  of  Christ  one  of 
the  most  fundamental  articles  of  faith.  It  is  worthy  of  notice 
that  the  socalled  Articles  of  the  Moravian  Anabaptists  (1526)  in 
which  this  doctrine  is  questioned,  are  of  altogether  doubtful 
origin.  Apparently  they  were  drawn  up  by  Hubmaier  to  serve 
as  sentences  to  be  discussed  in  a  debate  with  Hans  Hut  in  1526. 
Hubmaier  seems  to  have  alleged  that  these  articles  represented 
Hut's  views,  but  this  was  denied  by  Hut  himself,^^  who  com- 
plained bitterly  that  the  denial  of  the  divinity  of  Christ  and  of 
other  scriptural  doctrines  had  been  unjustly  laid  to  his  charge 
in  these  articles.  Originally  there  were  52  theses  or  articles,  but 
in  the  versions  that  have  been  handed  down  to  us,  their  number 
is  far  less.^^  Hubmaier  also  has  erroneously  been  charged  with 
defending  the  views  in  question.     Certain  it  is  that  no  Anabap- 


^'^  Printed  in  Handclinge  Der  V'ereenigdc  Vlacmse  en  Duytsr  Doops- 
(jesiudc  Gcmcyntcn,  Gehoudcn  tot  Ilacrlcvi,  Anno  1649,  in  Junto,  Vlis- 
singhe,  1666. 

36  This  letter  to  the  Socinians  has  apparently  escaped  the  notice  of 
the  author  of  "Sociniancn  en  Doopsgczinden,"  W.  J.  van  Douwen  (Lei- 
den, 1898). 

•'"  K.  Vos'  statement  (p.  100)  that  Iliit  denied  the  divine  nature  in 
Christ  is  without  foundation. 

38  The  articles  are  found  in  an  luif^lish  translation  in  .McGlothlin, 
Baptist  Confessions  of  faith.   Philadelphia. 


Kuyper's  Exclusion  203 

tist  body  would  have  subscribed  to  these  articles.  As  a  source 
for  Anabaptistic  principles  and  doctrine  thev  are  of  very  small 
value.'"' 

Once  more  it  was  found  necessary  to  excommunicate  an 
elder  for  unorthodox  teaching.  Francis  Reines  Kuyper,  one  of 
Alenno's  fellow  laborers,  had  advocated  some  deviating  opinions 
at  the  time  of  the  conference  at  Embden.  He  seems  to  have 
denied  the  doctrine  of  justification  by  faith.  In  1549  he  was 
excommunicated  by  Menno  Simons,  and  in  1554  he  reunited 
with  the  Roman  Catholic  Church. 

3»  The  most  noteworthy  and  thorough  treatise  on  the  socalled  Xicols- 
burg  Articles  is  found  in  Sachsse,  D.  Balthasar  Hubmaicr  ah  Thcoloae 
pp.  109-115. 


XVI 

RECENT  ACCUSATIONS  AGAINST  MENNO   SIMONS 

Various  charges  against  Menno  Simons,  some  of  them  of  a 
most  serious  nature,  have  been  advanced  by  his  most  recent 
biographer,  K.  Vos.^ 

Menno,  according  to  this  author  stated  an  untruth  in  the 
account  of  his  conversion :  He  says,  when  he  had  hved  about 
one  year  as  a  priest  in  Witmarsum,  namely  in  1532,  the  unscrip- 
turalness  of  infant  baptism  was  first  asserted  in  those  parts  of 
Friesland  and  he  knew  not  who  the  men  were  who  first  advanced 
this  teaching  or  whence  they  came,  neither  had  he  ever  seen 
them.  This  is  false,  says  Vos;  Menno  must  have  heard  of 
Peter  Woodsawer  through  the  Philips  brothers,  even  if  he  did 
not  meet  him  personally.  However  Menno  Simons  docs  not 
here  speak  of  the  time  when  Peter  Woodsawer  went  forth  to 
teach  and  baptize.  It  was  more  than  a  year  after  the  teaching 
of  the  unscripturalness  of  infant  baptism  was  first  advanced  in 
or  near  Witmarsum  that  Peter  Woodsawer  appeared  on  the 
scene.  We  do  not  know  who  were  the  men  (Melchiorites)  that 
first  spread  this  doctrine  in  those  places,  but  on  the  other  hand 
we  do  know  that  in  many  instances  men  who  advanced  new  and 
forbidden  doctrine  purposely  veiled  their  identity.  There  is  no 
indication  that  Menno  ever  saw  these  men.  To  say  that  he  here 
speaks  an  untruth  is  to  make  an  assertion  which  is  utterly 
incapable  of  proof. 


1  It  is  a  matter  of  sincere  regret  that  this  author  who  is  the  pastor 
of  a  doctrinally  neutral  Mennonitc  church,  not  only  repeats  some  of  the 
old  slanders  of  Menno  Simons'  opponents,  hut  adds  serious  new  accusa- 
tions which  are  altogether  groundless. 


Revision  of  the  "Foundation"  205 

In  the  preface  to  the  second  edition  of  the  Foundation,  Vos 
alleges  further,  Menno  asserted  that  "the  contents  o^  the  new 
book  were  the  same  as  of  the  old,  only  a  few  typographical 
errors  were  corrected  and  a  few  passages  made  clearer  in  style, 
language  or  form,  but  nothing  was  changed  from  the  first  prin- 
ciples and  contents.''^  Here  again,  says  Vos,  Menno  did  not  tell 
the  truth.  But  a  careful  reading  of  Menno's  statement  leads  to 
the  result  that  he  says  expressly,  he  made  many  changes.  "I 
have  in  some  instances  made  additions,  have  cleared  up  what 
was  obscure,  corrected  the  mistakes,  eliminated  what  was  un- 
necessary," etc.,  in  other  words,  he  had  rewritten  the  book. 
And  in  order  that  no  one  might  mistake  the  revision  of  the  book 
for  the  first  edition  he  also  changed  the  title  and  in  the  preface 
makes  mention  of  the  title  under  which  the  first  edition  was 
published.  It  is  correct  that  Menno  says,  he  made  "no  changes 
from  the  first  principles  and  contents,"  but  this  statement  is 
made  in  the  same  paragraph  in  which  he  alludes  to  the  additions 
and  eliminations  in  the  revision.^ 

Vos  says  that  in  Menno's  account  of  the  debate  with  Martin 
Micron  an  untruth  is  found  (560a;  11:365)  but  fails  to  say 
wh.erein  the  alleged  untruth  consists.  Further  this  author  on  the 
authority  of  Martin  Micron  accuses  Menno  of  saying  an  untruth 
twice  in  the  course  of  this  debate.  Two  times,  so  Micron  con- 
tends, Menno  denied  a  statement  whicli  he  had  previously  ma<]e 
and  hence  he  is  guilty  of  untruthfulness.  But  the  audience 
before  which  Menno  made  a  denial  of  the  alleged  statements 
was  practically  the  same  before  which  he  had  made  the  first 
statements.  It  must  be  remembered  that  there  were  no  impartial 
judges  to  preside  at  this  debate  and  there  was  danger  that  one 
participant  would  quote  the  other  in  a  way  that  he  was  con- 


-  Vos.  Menno  Sinicns,  p.  39. 

''  A  comparison  of  the  preface  of  the  earliest  known  edition-  of  the 
revision  (in  the  socalled  Eastern  language  in  which  Menno  rewrote  this 
liook)  with  later  Dutch  edition  reveals  no  material  difference.  The  first 
translation  from  the  Eastern  into  the  Dutch  language  was  printed  in  1558. 
It  has  often  been  reprinted  and  has  served  as  the  basis  for  the  English 
translation. 


206  Menno  Simons 

vinced  to  have  been  misquoted  and  consequently  he  would  deny 
the  statement.  Tliis  accusation  against  Menno  is  based  wholly 
on  the  assertion  of  one  of  his  bitterest  opponents,  who  held  that 
a  Christian  government  was  under  duty  to  persecute  Menno  and 
his  friends.  That  such  accusations  can  not  be  uncritically  ac- 
cepte  !  need  not  be  said.  Martin  Bucer,  the  leading  reformer  of 
Strasburg.  asserted  that  Hans  Denck  would  not  condemn  the 
horrible  fratricide  committed  by  Thomas  Schugger  in  St.  Gall 
—  a  charge  which  is  a  blot  not  on  Hans  Denck's  but  on  IMartin 
I  Ulcer's  name.* 

It  i^  unnecessary  to  say  that  Menno  Simons  denied  this 
c'.iarge.  He  complains  bitterly  that  Micron  "has  dishonestly 
adulterated,  changed,  mutilated  and  glaringly  misinterpreted  my 
words  and  testimony"  (617a;  H  :423a).  "I  hope  that  I  should 
rather  suffer  to  be  put  to  death,"  he  says,  "before  a  wilful 
untruth,  be  it  small  or  great,  should  pass  over  my  lips"  (608b; 
n  :413b).  "That  they  have  thus  shamefully  trampled  upon  me, 
is  but  little  to  me,  for  I  am  aware  that  honor  is  not  due  me, 
lieing  born  of  Adam,  etc.  l>ut  that  I  should  be  a  fickle  liar,  a 
falsifier  and  artful  rogue  as  through  the  slanderous,  untrue,  rude 
and  bitter  spirit  of  envy  I  am  depicted  l)y  our  opponents,  from 
this  may  tlie  merciful  Lord  ever  preserve  me"   (5^7a;  H  :399b). 

V'os  refers  to  Samuel  Cramer  to  substantiate  his  accusation 
concerning  Menno's  untruthfulness  in  his  debate  with  Micron. 
We  must  remind  liim  of  the  fact  that  Cramer  held  Menno  to 
have  been  virtually  a  Unitarian,  besides  other  unfounded  opin- 
ions concerning  Menno  Simons.  This  question  can  not  be 
settled  by  appeal  to  authority,  it  must  stand  on  its  own  merits. 

In  his  first  books,  this  author  says  further,  "Menno  mani- 
fested himself  as  one  who  is  clothed  with  authority,  one  who 
....  shall  fulfill  a  principal  part  in  the  looked-for  coming  of  the 
Lord.  As  one  sent  of  God  he  provides  his  books  with  wishes  of 
blessing  which  in  the  name  of  God  and  Christ  shall  fall  to  the 
believers'    part    through    Menno."^      In    vain    do    we    look    for 


♦  Thomas  Schugger  was  reputed  to  be  an   .'\nabaptist,  but  this  was 
denied  by  the  Anabaptists. 

''  Vos,  Menno  Simons,  p.  58. 


Accusation  of  Arrogance  207 

evidence  to  substantiate  tl,ese  charges;  our  author  brings  a 
number  of  quotafons  which  show  that  Menno  believed  the 
adven    of  Chnst  to  be  near,  but  contain  no  indication  wh"  e 

passages  showing  ciea:;^^,:';^^^::!;,;— e^ 
would  no.  be  among  the  hving  in  the  day  of  the  Lord     He  say 
■n  the  first  edition  of  the  Foundation-  ^ 

fallac?ofT'^'  '"'  "'"^  "*'"  "'  ^™''^^  'houglu  show  the 
lallacy  of  the  opmion  m  question.     What  this  author  savs  con 
cernrng  Menno's  wishes  of  blessing  indicates  that  he  his  fai  ed  "o 
gain  the  proper  point  of  contact  with  Menno  Simon, 

"Although  Menno,"  so  we  read  again,  "has  not  appropriated 
for  himself  some  Old  Testament  name,  as  did  so  manv  „  h. 
Anabapt  St  leaders    [Hofmann,   Matthy;  and     oh ,  o     L    e 

he;"h:d  -^"Htr  "'  '"^"  ^"  °''™°"  -^  '-^  --"  -npor-ance  i; 
tney  had.  Here  agam  an  assertion  is  advanced  which  is 
clearly   erroneous.      There   is   abundant   evi.lence   ,o   show     h 

■such  as  the  Scriptures  give  a  minister  of  the  GosDel      w/n 

says  in  the  hrst  edition  of  his  Foundation: 

and  plt't'rjiri'iriiT^rsS^iirf:  ""'^"  r  ''"'■  *^'-"  -" 

long  u.sages,  not  by  impe  Ll  Svs  Lt\f ""!  T""'''  f°'  "^ 
your  decisions  be  influenced  bv  Dlacnrrk  ."^T!  decrees;  let  not 
but  judge  these  things  alone  fi'  he  G^sn^  threatens  cruelty, 
^-Lordjesus  Christ  and  fdis'U^a^o°Xl  b^'h^iJl^X^r,:: 

also'fo?;.;?'"'"'"""  ""  "■-'■■'->■••'■•■"  '-■".  1539,   ,o,.  02-.     Cc.p.re 
'   Vos,  Menno  Simons,  p.  59. 


208  Menno  Simons 

doctrine  anil  life  of  a  Christian  must  be  judged  and  measured; 
and  if  you  do  this,  you  will  without  doubt  find  our  doctrine  and 
life  to  conform  to  tlie  same.  And  if  in  these  our  writings  we 
shouUl  have  humanly  erred  in  anything,  in  such  instance  we  shall 
be  willingly  corrected  from  the  word  of  the  Lord."^ 

To  support  his  supposition  that  Menno  believed  himself 
clothetl  with  special  divine  authority  this  author  quotes  a  passage 
from  Menno  which  in  part  is  based  on  I  Cor.  6 :3.  "Know  ye 
not  that  we  shall  judge  angels?"  The  passage  is  taken  from 
Menno's  Meditation  on  the  Twenty- fifth  Psalm,  where  it  is 
found  in  connection  with  the  verse :  "Consider  mine  enemies  for 
they  are  many  and  they  hate  me  with  cruel  hatred."  The 
passage  is  here  given  at  length,  and  the  part  quoted  by  Vos 
printed  in  Italics. 

"When  I  was  of  the  world,  I  spake  and  did  as  the  world 
and  the  world  hated  me  not.  —  While  I  served  the  world,  the 
world  rewarded  me.  All  men  spake  well  of  me  even  as  their 
fathers  did  of  the  false  prophets.  But  now  that  I  love  the 
Viorld  with  a  goc!ly  love,  seek  from  my  heart  its  salvation  and 
blessing,  admonish,  instruct,  and  rebuke  it  with  Thy  holy  word 
and,  point  it  to  the  crucified  Christ  Jesus,  the  world  has  become 
to  me  a  grievous  cross  and  a  gall  of  bitterness.  So  great  is  its 
iiatred  that  not  only  T  myself  but  also  all  who  show  me  love, 
mercy  and  favor  must  in  some  places  look  for  imprisonment 
and  death.'-*  O  blessed  Lord,  I  am  considered,  by  them  more 
unfavorable  than  a  notorious  thief  and  murderer. 

Am  I  not  as  a  lost  sheep  in  the  wilderness  of  this  world, 
chased,  pursued  and  sought  unto  death  by  ravenous  wolves?  — 
My  flesh  had  alm^ost  said,  I  am  deceived,  because  I  find  the 
unrighteous  and  unconcerned  living  in  great  quietness  and  peace, 
in  riches  and  prosperity,  while  the  godly  must  endure  so  much 
hunger,  thirst,  persecution  and  affliction.  Their  habitation  is 
insecure;  with  difficulty  they  earn  their  bread;  they  are 
accursed,  defamed,  ])crsecutefl  and  despised  of  all  men;  they  are 
liated  of  all  men  as  the  lilth  of  the  world  and  as  an  abomination. 


lare 


8  Dat  Fundament  dcs  Chnstc'.ykcn  leers,  1539,  fol.  02a.  Comp  _ 
also  fol.  L7a.  A  strikiiiR  refutation  of  tlic  view  in  question  is  the  prayer 
quoted  on  p.  75. 

■•  The  words  "in  some  places"  arc  not  containcfl  in  tlie  first  edition 
of  tlie  book. 


The  Word  the  only  Foundation  209 

0  blessed  Lord,  mine  enemies  are  many  and  great.  —  I  am 
considered  their  mortal  enemy  because  I  point  out  to  them  the 
way  of  righteousness.  O  Lord,  I  am  not  ashamed  of  my  doc- 
trine before  Thee  and  Thy  angels,  much  less  before  this  re- 
bellious world,  for  I  know  of  a  surety  that  I  teach  Thy  word. 

1  have  not  taught  anything  but  true  repentance,  dying  unto  our 
sinful  flesh  and  the  new  life  which  is  of  God.  I  have  taught 
the  true  faith  in  Thee  and  in  Thy  blessed  Son,  that  it  is  to  be 
working  and  powerful  through  love.  I  have  taught  Christ  Jesus 
and  Him  crucified,  very  God  and  very  man,  etc.,  etc. 

'Tf  all  the  prophets,  apostles  and  evangelists  have  not 
taught  this  with  great  clearness  from  the  beginning,  I  shall 
willingly  say  that  my  shame  and  oppression  is  just.  —  Had  I 
not  the  word  of  Christ,  how  gladly  would  I  be  taught  it,  for  I 
seek  it  with  fear  and  trembling;  in  this  [namely  in  following 
the  Word]  /  can  not  be  deceived.  I  have  by  Thy  grace  throuc/h 
Thy  holy  Spirit  believed  and  accepted  Thy  holy  truth  as  the  sure 
tuord  of  Thy  good  pleasure.  It  shall  not  deceive  me  in  eternity. 
Let  them  ivrite  and  call,  tzvist  and  threaten,  let  them  dispute  and 
boast,  destroy,  persecute  and  kill,  if  they  choose,  still  Thy  word 
shall  triumph  and  the  Lamb  shall  gain  the  victory.  Yea,  I  am 
assured  and  certain  that  zmth  this  my  doctrine  which  is  Thy 
word,  in  the  day  of  the  revelation  of  Christ,  I  shall  judge  not 
only  the  zvorld' but  also  the  angels.  And  though  I  and  my 
beloved  brethren  were  totally  extirpated  and  one  and  all  taken 
from  the  earth,  nevertheless  Thy  word  shall  remain  the  eternal 
truth"   (174b;  1 :225b). 

It  should  be  observed  that  the  quotation  given  by  Vos 
begins  in  the  middle  of  a  sentence,  leaving  out  the  antecedent 
of  the  pronoun  "this"  in  the  first  clause  and  obscuring  the  fact 
that  Menno  speaks  here  of  the  word  of  Christ.  Had  the  last 
sentence  been  added  in  which  Menno  refers  to  the  possible 
success  of  his  enemies  who  sought  to  take  his  life,  it  would  have 
been  made  clear  that  he  did  not  pretend  to  know  that  he  would 
live  to  see  the  advent  of  Christ,  excluding  the  insinuation  that 
he  believed  himself  to  be  called  to  fulfil  a  principal  part  in  that 
event.  Vos  refers  to  a  quotation  of  the  passage  in  question  by 
Cardinal  Hosius,  as  given  by  Brandt  in  his  History  of  the  Ref- 
ormation.  It  must  be  said  that  Hosius'  quotation  is  more  im- 
partial and  more  to  the  point  than  the  one  given  by  this  author. 

On  the  authority  of  the  cited  passage  from  the  first  epistle 


210  Menno  Simons 

to  the  Corinthians  Menno  Simons  gives  repeatedly  expression  to 
the  thought  that  the  true  Christians  will  judge  the  world  (e.  g. 
Folio  Edition  P.  605a,  marginal  note)  :  the  doctrine  which  they 
advocate  will  he  the  judge  in  so  far  as  this  doctrine  is  the  word 
of  Christ  (John  12:48).  In  all  prohability  he  would  have 
readily  admitted  that  he  could  not  explain  whether  the  saints 
will  have  a  personal  part  in  the  judgment  of  the  world.  It 
should  be  noticed  that  he  speaks  in  the  context  of  the  terrible 
persecution  and  infamy  to  which  he  and  his  friends  were  sub- 
jected for  the  sake  of  God's  word,  and  his  point  is  that  those 
who  here  suffer  with  Christ  shall  with  Him  reign  and  be  glori- 
he(\.  This,  to  his  mind,  was  the  import  of  the  cited  verse  from 
first  Corinthians.  The  charge  of  K.  Vos^°  that  Menno  "an- 
nounced himself  as  the  jurlge  in  the  judgment  to  come"  is  alto- 
gether baseless. 

The  second  and  last  passage  quoted  by  V'os  to  support  his 
proposition  that  Menno  had  a  high  opinion  of  his  own  impor- 
tance, as  much  so  as  the  leaders  of  the  Munsterites,  follows. 

I  rejoice  from  my  heart  that  such  faithful  men  are  found 
Vv'ho  are  ready  to  seal  tlie  holy  commandments  and  testimonies 
of  the  Lord  by  giving  their  possessions  and  their  blood,  although 
you  [Micron]  upbraid  me  with  this  matter.  Nor  flo  I  doubt 
that  at  the  day  of  (Jhrist  they  shall  be  a  part  of  my  crown." 
(605a;    11:40%). 

Vos  does  not  seem  to  be  aware  that  here  again  Menno 
expresses  himself  in  the  language  of  Scripture.  The  apostle 
Taul  repeatedly  speaks  of  those  who  had  been  led  to  Christ  by 
him  as  his  crown.  (Phil  4:11  ;  1  Thes.  2:19).  It  seems  almost 
unbelievable  that  on  the  ground  of  tliesc  passages  Menno  is  put 
in  the  same  category  as  Jan  Matthys  and  John  of  I.eyden  as 
concerns  his  own  estimate  of  himself. 

Menno  Simons  advocated  the  view  that  ministers  of  the 
Word  should  not  be  engaged  for  a  stated  income  cither  from 
the  state  or  from  the  congregation,  nevertheless  a  few  writers 
have  supposed  that  he  receivcfl  a  fixed  salary.  "Nature  was  in 
his  instance  stronger  than  doctrine,"  says  K.   Vos.     This  asser- 


'"  Vos,  Menno  Simons,  p.  218. 


Menno  on  Greeting  211 

tion  is  based  on  a  statement  found  in  one  of  Menno's  letters. 
The  letter  was  printed  apparently  for  the  first  time  in  the  folio 
edition  of  his  works,  1681,  or  about  one  hundred  twenty  yearo 
after  it  was  written.  An  older  manuscript  copy  is  not  known. 
Clearly  the  text  of  this  letter  bears  unmistakable  signs  of 
faultiness  and  corruption.' ^  The  passage  on  which  the  said 
assertion  is  based  follows. 

"It  was  not  with  the  thought  of  burdening  you  that  I  have 
written  in  my  last  letter  to  my  intimate  brother  concerning  the 
sixty  Thalers  annually.  I  took  the  liberty  of  so  writing,  for  I 
need  it  yearly.  —  If  something  be  sent  for  my  need,  send  it  the 
first  opportunity ;  for  the  slaughtering  time  is  at  hand  and  I  have 
little  wherewith  to  buy.  O,  brethren,  pardon  mv  writing-  neces- 
.sity  compels  me"  (392a;  II  :232b). 

It  is  by  no  means  certain  that  Menno  wrote  this  appeal. 
However,  assuming  this  to  be  the  case,  the  above  quotation 
would  indicate  that  at  least  some  of  the  brethren  were  informed 
that  Menno  needed  sixty  Thalers  annually.  Equally  evident  it 
is  that  there  would  have  been  no  necessity  for  him  to  write  as 
he  did,  had  he  received  a  salary  of  that  amount  a  year.  It  need 
not  be  repeated  here  that  Menno  and  the  early  Mennonite 
Church  openly  disapproved  of  fixed  salaries  for  ministers.  A 
few  years  after  Menno's  death  Leonard  Bouwens  was  disposed 
from  the  ministerial  ofiice  on  several  charges,  one  of  which  was 
to  the  effect  that  he  had  accepted  fifty  Thalers  for  his  service.'- 

A  false  accusation  against  Menno  and  his  friends  is  also 
the  insinuation  of  \'os^-'  that  they  forbid  to  greet  any  one  who 
was  not  of  their  own  persuasion.  Certainly  this  would  be  a 
characteristic  of  rank  enthusiasm.  There  is  absolutely  no  evi- 
dence for  this  assertion  and  there  is  abundant  proof  that  it  is 
unfounded.  Menno  writes  on  the  passage  II  John  10,  11  (" 
neither  greet  him,  for  he  that  greeteth  him  is  partaker  of  his 
evil  deeds,"  German  and  Dutch  translation). 

"If  some  would  say,  John  has  forbidden  the  common  usage 

11  Compare  Vos,  Menno  Simons,  p.  139. 

12  y  ere  taring  he,  etc.,  by  J.  O.  (Jacques  Outerman),  1609,  parag.  304. 
*3  Vos,  Menno  Simons,  p.  116. 


212  Menno  Simons 

of  greeting  my  answer  is  that  before  my  God  I  can  not  under- 
stand that  John  said  this  in  regard  to  the  common  custom  of 
greeting,  but  he  says:  If  some  deceiver  should  come  to  us  wha- 
has  forsaken  the  doctrine  of  Christ,  we  should  not  receive  such 
an  one  into  our  houses,  lest  he  deceive  us,  and  we  should  not 
greet  him  as  a  brother  that  we  may  not  be  partakers  of  his  evil 
deeds.  But  not  so  with  the  worldly  greeting.  For  if  the  worldly 
greeting  had  such  inherent  power  that  it  caused  me  to  be  par- 
taking of  the  transgression  of  those  whom  I  greet,  it  must 
follow  that  I  must  be  partaker  of  adultery,  uncleanness,  drunk- 
enness, avarice,  idolatry  and  blood-shed  of  the  world  as  often  as- 
I  greet  a  worldly  man  according  to  the  common  custom,  or  if  I 
answer  to  his  greeting.  O  no!  not  this  greeting,  but  the  greet- 
ing or  the  kiss  of  peace  indicates  unity  (475a;  II  :278a). 

K.  Vos  says:^*  "Whenever  Menno  became  involved  in  a 
dispute,  he  overwhelmed  his  opponent  with  abusive  words,  but 
as  soon  as  the  latter  refused  to  yield,  but  held  him  down  to  the 
point,  and  as  soon  as  Menno  was  forced  to  argumentation,  our 
man  stood  embarrassed.  So  he  showed  himself  against  John 
a'Lasco,  Martin  Micron,  Adam  Pastor  and  Leonard  Rouwens." 
Here  again  this  author  makes  statements  which  can  not  be  sub- 
stantiated. To  assert  that  Menno  in  these  instances  poured 
abuse  over  his  opponents,  but  stood  embarrassed  when  they 
insisted  on  arguments  is  more  than  his  own  contemporaiy 
accusers  have  ventured  to  say.  Menno  in  his  Brief  and  Clear 
Confession,  of  1544,  testifies  that  in  the  discussions  held  at 
Emb-len  he  "in  love"  conferred  with  John  a'Lasco  and  his  co- 
lalKjrers  and  they  permitted  him  to  depart  in  peace.  He  ad- 
dressed them  in  the  said  book  in  a  strikingly  amicable  tone. 
What  Vos  says  concerning  Menno's  harsh  dealings  with  Adam 
Pastor  and  Leonard  Rouwens  is  an  assumption  which  is  without 
any  evidence  whatsoever.  The  assertion  that  he  used  abusive 
speech  against  his  opponents  at  Wismar.  and  stood  embarrassed 
when  they  desired  argtmients  is  based  on  the  clearly  biased 
report  of  his  opponent  Micron. 

It  is  true  that  in  his  v/ritings  Menno  is  sometimes  over- 
severe  in  his  arraignment  of  conditions  in  the  state  churches. 

'*  The  same,  p.  29. 


Menno  a  Defender  of  the  Truth  213 

On  the  other  hand,  a  comparison  with  the  leading  state  church 
reformers  shows  that  on  point  of  abusive  speech  far  severer 
criticism  is  due  to  them  than  to  Menno.  John  Calvin  who  was 
more  moderate  on  the  point  in  question  than  either  Luther  or 
Zwingli  speaks  of  Menno  Simons  personally  in  almost  unbeliev- 
ably abusive  terms. ^^  Never  did  Menno  stoop  down  so  low  as 
to  use  such  epithets,  even  not  against  the  corrupt  sects  whom  he 
denounced  most  severely. 

Menno  Simons'  writings  give  unmistakable  proof  that  he 
was  an  able  defender  of  the  principles  and  doctrines  for  which 
he  and  his  friends  stood.  His  defence  of  believers'  baptism 
and  of  the  voluntary  principle  excels  the  argumentation  of  his 
assailants  on  these  points ;  it  is  second  only  to  that  of  Hubmaier. 
None  other  but  Martin  Micron,  his  principal  antagonist,  himself, 
in  a  letter  to  one  of  the  reformers  speaks  of  the  great  power 
exerted  by  Menno  through  his  writings.^' 

The  strange  assertion  that  Menno  confessed  himself  to  be  a 
cowardly  character  is  based  on  an  evident  misunderstanding  of 
a  passage  found  on  page  258a.  of  the  folio  edition  (page  5,  part 
1  of  the  English  edition)  of  his  works.  He  does  not  say,  as 
has  been  supposed,  that  he  urged  his  own  faint-heartedness  as  a 
reason   against   his   ordination,   but   that   he,   in   considering   the 

call  which   he   received,   recognized   "my   small  gift    the 

timidity  of  my  flesh."  A  cowardly  person  would  not  have  con- 
sented to  become  a  leader  of  those  who  were  put  to  death  as 
fast  as  they  could  be  apprehended. 

1'  Nihil  hoc  asino  posse  fingi  superbius,  nihil  petuhntius  hoc  cane. 
Corp.  Ref.  Calv.,  vol.  10,  part  1,  page  176. 

*'  Corp.  Ref.,  vol.  45,  p.  68.  Quoted,  Moellcr-Kawerau,  Kirchen- 
geschichte,  vol.  3,  p.  117. 


XVII 

A  LETTER  OF  MENNO   SIMONS  TO   A  TIMID 
BELIEVER 

The  following  letter  is  addressed  to  Menno's  wife's  sister, 
Margaret  Edes. 

Most  beloved  sister,  whom  I  sincerely  love  in  Christ.  From 
your  dear  husband's  letter  I  understand  that  during  all  the 
winter  you  have  been  visited  with  sickness  and  affliction,  which 
I  very  much  regret  to  hear.  But  it  is  our  daily  prayer:  "Holy 
Father,  Thy  will  be  done,"  by  which  we  commit  our  will  to  the 
will  of  the  Father,  to  deal  with  us  as  is  pleasing  in  His  blessed 
sight.  Bear  your  affliction  therefore  with  a  willing  heart,  for 
this  is  His  paternal  good  will  concerning  you  and  all  to  your 
own  good,  that  you  may  from  your  heart  turn  from  all  perish- 
able things  and  keep  your  eyes  fixed  upon  the  eternal,  living  God 
alone.  Be  of  good  cheer  in  Qirist  Jesus  for  after  the  winter 
comes  the  summer  and  after  death  life.  O  sister,  rejoice  that 
you  are  a  true  daughter  of  your  beloved  Father.  Soon  the 
inheritance  of  His  glorious  promise  shall  be  due.  Only  a  little 
while  yet,  says  the  word  of  the  Lord,  and  He  who  is  coming 
shall  come  and  His  great  reward  shall  be  with  Him.  May  the 
almighty,  merciful  God  and  Lord,  before  whom  you  have  bent 
your  knees  to  his  Honor,  and  whom  in  your  weakness  you  have 
sought,  grant  you  a  resigned  and  patient  heart,  not  unbearable 
pain,  sweet  refreshment,  a  gracious  restoration  or  a  godly  dis- 
solution, through  Jesus  Christ,  for  whom  we  all  daily  wait  with 
you,  beloved  sister  in  Christ  Jesus. 

Secondly  I  understand  that  you  are  often  troubled  in  con- 
science because  you  do  not  walk  in  such  perfection  as  tiie  Scrip- 


A  Letter  of  Menno  215 

tures  direct  us,  nor  have  done  so  in  the  past ;  on  which  account 
I  write  the  following  to  my  faithful  sister  as  a  brotherly  con- 
solation from  the  sure  word  and  eternal  truth  of  the  Lord.  — 
As  no  one  under  the  heavens  has  perfectly  fulfilled  the  right- 
eousness required  of  God,  save  Jesus  Christ  alone,  therefore 
none,  however  god-fearing,  righteous,  holy  and  unblameable  he 
may  be,  can  come  to  God,  obtain  grace  and  be  saved,  than  only 
(I  say  only)  through  the  perfect  righteousness,  reconciliation 
and  advocacy  of  Jesus  Christ. 

Be  of  good  cheer,  therefore,  and  be  consoled  in  the  Lord. 
You  indeed  can  not  expect  greater  or  more  perfect  righteousness 
in  yourself,  than  all  the  chosen  of  God  from  the  beginning  have 
had.  In  and  by  yourself  you  are  a  poor  sinner  and  by  the 
eternal  righteousness  banished  from  God,  accursed  and  adjudged 
to  eternal  death ;  but  in  and  through  Christ  you  are  justified, 
acceptable  unto  God,  in  eternal  grace,  and  made  His  daughter 
and  child.  In  this  all  the  saints  have  found  consolation,  they  have 
trusted  in  Christ  and  ever  esteemed  as  unclean,  weak  and 
imperfect  their  own  righteousness.  Alone  in  the  name  of  Christ 
they  have  with  a  contrite  heart  approached  the  throne  of  grace 
and  with  firm  confidence  have  prayed  the  Father :  O  Father, 
forgive  us  our  debts,  as  we  forgive  our  debtors. 

It  is  a  very  precious  word  which  Paul  speaks :  "When  we 
were  yet  without  strength  in  due  time  Christ  died  for  the 
ungodly,"  yea  when  we  were  yet  ungodly ;  and  thereby  "God 
commendeth  his  love  toward  us."  "For  if,  when  we  were 
enemies,  we  were  reconciled  to  Go  1  by  the  death  of  his  Son, 
much  more,  being  reconciled,  we  shall  be  saved  by  his  life." 
Rom.  5:6-10. 

Lo,  my  beloved  child  and  sister  in  the  Lord,  this  I  write 
from  the  sure  ground  of  eternal  truth.  I  herewith  pray  you  and 
desire  that  you  commit  yourself  wholly  and  fully  to  Jesus  Christ 
and  His  merits,  believing  and  confessing  that  llis  precious 
blood  alone  is  your  cleansing,  His  righteousness  your  piety.  His 
death  your  life  and  His  resurrection  your  justification.  For  He 
is  the  forgiveness  of  all  your  sins.  His  bloody  wounds  are  your 
justificaticni,  His  invincible  strength  the  staff  and  consolation  of 


216  Menno  Simons 

your  weakness,  as  we  have  in  former  days,  according  to  our 
small  gift  often  shown  and  admonished  you  from  the  Scrip- 
tures. 

Yea,  most  beloved  child  and  sister,  so  long  as  you  find  and 
feel  in  yourself  such  a  spirit  which  has  an  earnest  desire  for 
the  good  and  abhors  that  which  is  evil,  though  the  remnant  of 
sin  is  not  entirely  dead  in  you,  as  also  all  the  saints  have  com- 
plained of  from  the  beginning,  as  already  said,  so  long  you  may 
be  assured  that  you  are  a  child  of  God  and  that  you  will  inherit 
the  kingdom  of  grace  in  eternal  joy  with  all  saints,  as  John  says: 
■'Hereby  know  we  that  we  dwell  in  him  and  he  in  us,  because  he 
has  given  us  of  his  Spirit."  I  John  4:13.  I  sincerely  ask  you 
that  you  may  rightly  accept  this  ground  by  faith  to  the  refresh- 
ment, strengthening  and  consolation  of  your  distressed  con- 
science and  soul,  and  hold  fast  to  it  to  the  end. 

I  commend  you,  most  beloved  child  and  sister,  to  the  faith- 
ful, merciful  and  gracious  God,  in  Christ  Jesus,  now  and  for- 
ever; may  He  do  with  you  and  with  all  of  us  according  to  His 
blessed  will;  either  in  the  flesh,  yet  to  remain  a  little  while  with 
your  beloved  husband  and  children,  or  out  of  the  flesh,  to  the 
honor  of  His  name  and  in  the  eternal  bliss  of  your  soul.  You 
before  and  we  after,  or  we  before  and  you  afterward.  Separa- 
tion must  come  once.  In  the  city  of  God,  in  the  new  Jerusalem 
we  will  wait  for  each  other,  there  sing  the  Hallelujah  before 
the  throne  of  God  and  the  Lamb  and  praise  His  name  in  perfect 
joy. 

Your  dear  husband  and  children  I  commend  to  Him  who 
has  given  them  to  you,  and  He  shall  do  all  well  for  them.  The 
saving  power  of  the  most  holy  blood  of  Christ  be  with  my  most 
beloved  child  and  sister,  now  and  forever.     Amen. 

Menno  Simons,  who  sincerely  loves  you  in  Christ  (434; 
n:40). 


XVIII 

MENNO  IN  WUSTENFELDE.     HIS  DEATH.     HIS 

PLACE  IN  THE  HISTORY  OF  THE 

REFORMATION 

Soon  after  Menno  had  left  Wismar  he  seems  to  have  settled 
in  Wiistenfelde  ("the  desert  field")  near  Oldesloe  in  the  county 
of  Fresenburg  between  Hamburg  and  Liibeck  in  Holstein.  It 
is  not  definitely  known  just  when  he  with  his  family  first  came 
to  this  place.  Here  the  Brethren  were  protected  by  the  noble- 
man Bartholomew  von  Ahlefeld.  This  man  had  been  an  officer 
in  the  Netherlandish  army  and  witnessed  their  persecution  and 
martyrdom  in  the  Netherlands.  They  impressed  him  favorably 
as  quiet  useful  people  and  he  decided  to  permit  them  to  settle  on 
his  estate  called  "the  desert  field."  Notwithstanding  the  dangers 
to  which  he  exposed  himself  by  tolerating  them,  he  remained 
their  friend  but,  if  taken  to  account  by  the  higher  authorities,  he 
would  probably  not  have  admitted  that  he  knew  these  people  to 
be  Anabaptists. 

Says  an  old  chronicler:  "This  nobleman  privately  gave 
them  liberty  to  live  on  his  estate  and  cared  for  them  faithfully. 
At  a  time  when  he  received  orders  from  the  king  not  to  tolerate 
them,  he  sent  a  servant  to  them,  in  agreement  with  the  order  of 
the  king,  announcing  to  them  that  within  a  day  they  must  depart 
or  bide  the  consequences;  but  afterwards  he  sent  a  trusted 
servant  to  inform  them  of  the  cause  for  this  order  and  advised 
them  that  the  men  should  absent  themselves  for  a  week  or  two, 
or  abide  in  their  houses.  In  the  meanwhile  he  succeeded  in 
quieting  this  excitement  through  one  of  the  courtiers.  After 
this  the  exiles  came  from  every  side  until  there^  was  a  little 
congregation  there  that  lived  in  comparative  quiet. "^ 

1  Preface  to  the  Folio  Edition  of  Menno's  Works,  also  English 
Works,  part  I,  p.  8. 


218  Menno  Simons 

Menno  Simons  seems  to  have  obtained  his  HveHhood  at 
times  through  his  own  manual  labors.  Later  he  was  to  a  greater 
extent  directly  occupied  with  the  obligations  of  his  calling.  At 
Wismar  he  incurred  a  severe  injury  on  one  of  his  lower  limbs  of 
which  he  was  never  fully  restored,  hence  he,  in  view  of  the 
prevailing  persecution,  in  order  not  to  expose  himself  to  un- 
necessary danger,  he  signed  some  of  his  letters  "The  cripple, 
your  brother."  At  Wiistenfelde  the  congregation  consisted  for 
the  most  part  of  exiles. 

From  1546  to  1552  Menno  Simons  seems  to  have  found  it 
impossible  to  have  any  of  his  writings  printed.  In  1552  (or 
toward  the  close  of  the  preceding  year)  he  succeeded  in  estab- 
lishing a  small  printing  outfit  and  consequently  a  considerable 
number  of  his  books  was  published  in  this  and  the  following 
years.  Where  he  set  up  his  press  is  not  known,  later  it  was 
located  at  Wiistenfelde.  His  printer  was  at  one  time  waylaid 
and  arrested  by  a  neighboring  nobleman,  but  his  patron  von 
Ahlefeld  compelled  the  latter  to  release  him.  From  here  Menno 
traveled  extensively ;  he  is  known  to  have  visited  in  Friesland 
and  other  states  in  this  period.  Some  of  the  older  writers  have 
opined  that  on  one  of  his  journeys  the  persecuting  authorities 
succeeded  to  apprehend  and  arrest  him,  but  evidently  this  is  an 
error.  One  of  the  Frisian  Mennonite  writers,  Peter  Janz 
Twisck,  gives  us  an  account  of  the  dangers  which  Menno 
encountered.     He  says : 

"Menno  Simons'  daughter  in  our  presence  related  the  fol- 
lowing incident :  A  man  who  attendetl  the  meetings  of  the 
Brethren  agreed  that  he  would  betray  him  to  the  authorities  for 
a  certain  sum  of  money.  He  pledged  himself  that  he  would 
deliver  Menno  into  their  hands  or  would  forfeit  his  life.  How- 
ever, this  he  could  not  accomplish,  for  whenever  he  watched  for 
him  in  the  places  where  the  meetings  were  to  be  held,  Menno 
escaped  through  the  providence  of  God.  And  at  one  time  when 
this  traitor,  accompanied  by  an  officer,  undertook  to  find  and 
apprehend  him,  Menno  unexpectedly  passed  before  them  in  a 
small  boat  on  the  canal,  but  the  traitor  kept  silent  until  Menno 
had  ])assed  them  some  distance  and  had  leaped  ashore  on  the 
other  side.  Then  the  traitor  said:  'I'ehold,  the  bird  has  escai)ed.' 
The  officer   was  enraged  and  demanded   why  he  did  not  speak 


A  Disappointment  219 

in  time,  to  which  the  traitor  replied:  'I  could  not  speak,  for  my 
tongue  was  bound.'  The  magistrates  were  angry  and  the  be- 
trayer had  to  give  his  head  because  he  let  Menno  escape." 

"From  a  reliable  source  I  have  heard  that  Menno  at 
Eenighenburg,  a  village  in  North  Holland,  at  one  time  went 
into  a  church  after  the  priest  had  completed  the  services  for 
that  day,  and  with  great  boldness,  readiness  of  speech  and  learn- 
ing he  conversed  with  him  in  Latin  about  various  Papistic 
superstitions.  The  priest  was  greatly  surprised  and  after  he  had 
resigned  his  office,  he  related  at  length  his  conversation  with 
Menno.  Not  infrequently  Menno  conversed  with  priests.  A 
certain  cloister  he  entered  without  disclosing  his  identity  and 
spoke  to  the  prior  with  great  boldness,  admonishing  him  earnest- 
ly and  pointing  out  their  great  errors.  Although  a  decree  con- 
taining his  name,  description  of  his  clothing,  person,  etc.,  was 
nailed  to  the  church  doors,  with  the  promise  of  hundred  or  a 
few  hundred  guilders  to  any  one  who  would  cause  his  arrest, 
yet  God  preserved  him  from  all  the  designs  and  cunning  devices 
of  the  persecutors." 

The  Vv'ell-known  story  of  Menno  escaping  arrest  through  a 
sort  of  half  lie  has  proved  to  be  a  fable.  It  is  as  follows: 
Menno  was  fleeing  for  his  life  and  was  overtaken  by  catch  polls 
who  halted  the  carriage  in  which  he  with  others  was  traveling. 
Upon  their  question,  "Is  Menno  Simons  in  the  carriage,?'"  he  is 
said  to  have  turned  to  his  fellow  travelers  with  the  remark,  "It 
is  asked  whether  Menno  Simons  is  in  the  coach,"  and  receiving 
a  negative  reply,  he  said  to  his  pursuers,  "The  friends  say,  no." 
This  story  is  of  late  origin  and  is  unhistorical.  Not  Menno  but 
a  minister  named  Hans  Buscher  effected  his  escape  in  this 
manner.     Later  the  story  was  ascribed  to  Menno  Simons.^ 

The  year  1557  brought  bitter  disappointment  to  Menno  and 
his  friends.  Gillis  of  Aachen,  having  fallen  into  the  hands  of 
the  Catholic  authorities  in  the  Netherlands,  recanted  his  faith. 
In  consequence  he  was  beheaded  and  his  body  broken  upon  the 
wheel,  at  Antwerp,  on  May  10,  1557.  Had  he  remained  stead- 
fast he  would  have  been  burned  alive.  Some  of  the  older 
writers  say  he  was  visited  by  a  minister  of  the  Brethren  after 
his    recantation    and    upon    confession    was    reinstated    into    the 


2  D.  B.,  1868,  p.  25;    Vos,  Mcmw  Simons,  p.  261. 


220  Menno  Simons 

church.  His  last  words,  it  is  said,  were,  "It  is  too  much  to  lose 
both  body  and  soul."  His  death  was  not  recorded  by  Van 
Braght  in  the  Martyrs'  Mirror. 

The  last  years  of  Menno's  life  were  saddened  by  the  dis- 
sentions  on  the  question  of  the  ban,  which  led  to  a  division. 
His  wife  and  son  —  John  —  died  before  liim  while  two  daugh- 
ters are  known  to  have  survived  him.  He  died  at  Wiistenfelde 
in  1561,  the  date  being  probably  January  31. 

"His  last  exhortation,"  says  a  trustworthy  writer  "he  gave 
on  his  death  bed,  while  his  end  seemed  near,  an  evidence  of  his 
unquencliable  zeal.  He,  however,  recovered  and  was  better  for 
several  days ;  but  on  the  day  of  the  anniversary  of  his  renun- 
ciation of  the  Roman  Catholic  Church  he  had  a  relapse,  and  on 
the  day  following,  being  Friday  January  13  [31],  1561,  in  the 
sixty-sixth  year  of  his  life,  he  fell  asleep  in  Jesus,  and  was 
buried  in  his  own  garden." 

The  exact  place  where  his  body  was  laid  to  rest  is  today 
unknown,  the  settlement  or  village  of  Wiistenfelde  having  been 
so  completely  destroyed  in  the  Thirty  Years  War  that  no  trace 
of  it  remained.^ 

Thus  the  way-worn  pilgrim  was  permitted  to  die  in  peace 
and  enter  into  the  joy  of  his  Lord.  His  was  a  life  of  toil  under 
the  most  adverse  conditions,  a  life  of  persecution  and  suffering. 
He  was  in  dead  earnest  to  serve  his  God.  The  opposition  and 
scorn  of  the  world  made  no  impression  on  him.  It  has  been 
rightly  said  that  he  lived  a  martyr's  life.  That  the  truth  of  God, 
the  Gospel  of  His  Son  Jesus  Christ  be  accepted  and  carried  out 
in  life  and  practice,  and  that  men  be  brought  to  a  knowledge  of 
evangelical  truth  was  the  concern  of  his  life.  A  mere  profession 
of  Christianity  and  observation  of  outward  forms  without  the 
regeneration  of  the  heart  and  the  pertinent  fruits  he  heartily 
despised.  State-made  Christianity  lie  considered  a  miserable 
counterfeit. 


3  At  Wiistenfelde  as  well  as  at  Witniarsum  a  Menno  monument  has 
been  set.  Menno  medals  also  have  been  made.  Of  the  various  supposed 
pictures  of  Menno  none  is  acceptable  as  genuine.  In  all  probability  he 
never  had  his  likeness  taken. 


His  Work  and  Principles  221 

Menno  Simons  was  not  the  founder  of  a  church.  He  was 
-not  a  reformer  in  the  sense  that,  in  his  opinion,  the  church  with 
which  he  identified  himself  was  in  need  of  a  reformation.  He 
was  the  most  noteworthy  reHgious  leader  of  the  Netherlands  in 
the  Reformation  perio:!.  In  a  strict  sense  he  represented  only 
the  Brethren  in  the  Netherlands  and  North  Germany,  but  the 
Swiss  Brethren  of  the  South  as  well  as  the  Huterites  of 
Moravia  differed  from  him  on  only  a  few  points.  His  writings 
have  been  persistently  ignored  by  church  historians.  They  are 
,an  indispensible  source  of  information  concerning  the  principles, 
aims  and  life  of  one  of  the  strongest  religious  parties  of  Refor- 
mation times.  During  his  lifetime  the  Mennonites  were  prac- 
tically the  only  non-Catholic  church  in  the  Netherlands.*  Says 
Professor  De  Hoop  Scheffer:  "The  Reformation  among  the 
masses  of  the  Dutch  people  was  first  of  all  wrought  by  the 
-people  called  Anabaptists."  Only  after  Menno's  death  was  the 
Calvinistic  reformation  introduced  in  Holland  and  later  the 
church  founded  by  John  Calvin  was  made  the  state  church. 

While  in  the  affairs  of  the  world  Menno  Simons  was  by  no 
4neans  as  prominent  as  the  reformers  who  represented  the  state- 
church  Reformation,  he  was  as  an  advocate  of  pure  evangelical 
-principles,  more  than  the  equal  of  these  men.  The  principle 
that  the  Holy  Scriptures  are  the  only  valid  foundation  for  the 
doctrine  and  practice  of  the  church  he  upheld  more  conse- 
quentially and  unswervingly  than  the  leading  reformers.  He 
differed  from  them  on  the  question  of  free  will  and  predestina- 
tion. The  doctrines  of  baptismal  regeneration  and  the  remission 
of  sins  through  the  observance  of  the  Lord's  supper  he  opposed 
on  the  ground  that  they  are  antagonistic  to  the  principle  of 
justification  by  faith.  At  variance  with  all  the  leading  reformers 
he  understood  the  great  missionary  commission  of  the  Lord  to 
be  valid  for  all  time.     He  insisted  on  strict  church  discipline. 

In  contrast  to  Luther,  Zwingli  and  Calvin,  Menno  Simons 
•advocated  the  voluntary  principle.     He  rejected  the  thought  of 

*  There  were  circles  of  Davidians  in  the  Netherlands.  They  did  not 
formally  renounce  the  ruling  church,  and  could  not  he  properly  designat- 
icd  as  a  church. 


222  Menno  Simons 

a  national  church  or  state-church  to  which  they  adhcrcvl.  Hol- 
land was  the  first  country  to  accept  the  principle  of  liberty  of 
conscience.  Here  the  Mennonite  element  was  stronger  than  in 
any  other  country,  and  Mennonite  teaching  on  religiotis  liberty 
had  a  wonderful  victory.  The  very  presence  of  the  numerous 
Mennonites  proved  the  correctness  of  their  opinion  that  various 
creeds  may  exist  side  by  side  in  a  given  land  without  endanger- 
ing existing  political  conditions,  that  for  prosperity  the  church 
is  not  dependent  on  the  subsidy  of  the  state,  and  that  it  is  not 
the  business  of  the  state  to  decide  questions  of  creed,  much  less 
to  kill  or  persecute  those  who  do  not  accept  certain  religious 
teachings.  Against  the  protests  of  the  Calvinistic  state  church 
theologians  of  Holland  the  government  tolerated  Mennonites 
and  other  dissenters.^  It  will  be  remembered  that  in  Holland 
the  Pilgrim  Fathers  found  an  asylum  before  coming  to  America 
in  1620. 

After  Menno's  deatli  Dirk  (or  Theodor)  Philips  was  the 
most  influential  minister  among  the  Brethren  in  North  Germany 
and  the  Netherlands.  His  Hand  Book  of  the  Christian  Doctrine 
is,  besides  Menno  Simons'  writings,  the  most  important  doctrinal 
work  of  the  Brethren  in  the  North.  This  book  was  translated 
into  French,  German  and  English.  Three  German  editions  were 
l^rinted  in  America.  The  first  English  edition  appeared  in  1910. 
The  complete  works  of  Dirk  Philips  were  recently  published  in 
volume  10  of  the  Bibliothcca  Rcfonnatoria  Nccrlandica.  Dirk 
Philips  died  in  1568.® 


^  Knipscheer,  De  Nedcrlaudschc  gcrcfonnccrdc  syiiodcn  Icgcunvcr  de 
Doopsgecindcn,  1563-1620,  in  D.  B.,  1910,  1911. 

0  K.  Vos  (Menno  Simons,  p.  131)  speaks  of  Dirck  Philips  contemp- 
tuously as  "this  run  away  Franciscan  monk."  This  designation  is  charac- 
teristic of  the  tendency  of  this  book.  The  charge  that  Philips  was 
"afraid  of  his  skin"  (Vos,  p.  329)  when  in  1567  he  decided  to  call  the 
leaders  of  the  contending  parties  to  Embden  instead  of  going  to  the 
Netherlands,  is  unacceptable.  Only  in  1561  he  had  been  in  the  Nether- 
lands in  the  interest  of  the  cause  for  which  he  labored.  A  more  ap- 
preciative valuation  of  Dirk  Philips'  character,  by  Professor  Ilenry  E. 
Dosker,  is  found  in  The  Prtncctnn  Theological  Review,  April,  1915,  p.  306.. 


XIX 

MENNO  SIMONS  ON  VARIOUS  POINTS  OF 
DOCTRINE,    PRINCIPLE    AND    PRACTICE 

1.     Preliminary 

Since  our  oral  teaching  and  testimony  can  and  may  not  be 
-given,  we  are  led  and  constrained  to  publish  in  writing  our  an- 

svver    that  by   our  written   defense   those   of   God-fearing, 

upright  heart  and  conscience,  be  they  magistrates  or  citizens, 
learned  or  unlearned,  may  know  that  we,  as  concerns  the  afore- 
mentioned accusations,  are  guiltless  and  are  slandered  and  belied 
by  our  adversaries  (496;  11:300). 

Since  it  is  well  known  to  many  thousands  of  honest  people 
(as  I  suppose)  that  we  seek  nothing  upon  this  earth  than  in  our 
weakness  to  walk  willingly  in  the  footsteps  of  Christ  and,  deny- 
ing ourselves,  to  obey  His  Word,  to  again  light  the  extinguished 
torch  of  the  truth,  point  many  to  righteousness  and  by  the  help 
and  grace  of  the  Lord  save  our  own  souls,  on  which  account  we 
poor  people  must  everywhere  endure  so  much  tribulation,  misery, 

anxiety,  cross  and  persecution,   therefore  no  well-disposed 

person  will  think  hard  of  me  that  I,  by  the  Spirit  and  Word  of 
my  Lord  to  the  best  of  my  ability,  openly  set  forth  and  defend 
the  honor  of  my  God,  the  salvation  of  my  brethren,  the  founda- 
tion of  my  faith  and  the  praise  of  Christ,  my  Lord  (229;  11:4). 

Since  there  are  many  of  you  who  treat  God's  children  so 
inhumanly,  as  is  evident,  we  have  described  concisely  our  prac- 
tice, principles,  faith  and  doctrine  from  the  Word  of  God,  and 
have  published- them  in  print,  that  all  revilers.  evil  speakers  and 
cruel  persecutors  may  therefrom  learn  and  understand  our  pur- 
pose, aim  and  work  (51a;  1 :76b). 


224  Menno  Simons 

2.     The   Authority   and   Inerrancy   of   the    Scriptures. 

Dear  reader.  I  admonish  and  advise  you,  if  you  seek 
God  with  all  your  heart  and  would  not  be  deceived,  do  not 
depend  upon  men  and  the  doctrine  of  men,  however  old,  holy 
and  excellent  it  may  be  esteemed,  for  one  theologian  is  against 
tlie  other,  both  in  ancient  and  modern  times ;  but  build  upon 
Christ  and  His  Word  alone,  upon  the  sure  teaching  and  practice 
of  His  holy  apostles,  and  you  will  through  the  grace  of  God  be 
kept  safe  from  all  false  doctrine  and  from  the  power  of  the 
devil,  and  walk  before  your  God  with  a  confident  and  pious 
mind  (22a ;  I  \?)7). 

This  holy  Christian  church  has  only  one  doctrine — the  pure, 
unmixed  and  unadulterated  Word  of  God,  the  Gospel  of  grace 
of  our  Lord  Jesus  Christ.  All  teachings  and  decrees  that  do  not 
accord  with  the  doctrine  of  Christ,  be  they  the  teachings  and 
opinions  of  doctors,  decrees  of  popes,  ecumenical  councils,  or 
anything  else,  are  but  teachings  and  commandments  of  men 
(Matt.  19:5),  doctrines  of  devils  (I  Tim.  4:1)  and  therefore 
accursed  (Gal.  7:8).  We  write  and  teach  nothing  but  the  pure, 
heavenly  Word  and  the  perfect  commandments  of  Jesus  Christ 
and  His  apostles  (399;  H  :193b). 

My  dear  brethren,  against  the  aforesaid  doctrines,  ordinanc- 
es, sacraments  and  life,  no  imperial  decrees,  papal  bulls,  or  coun- 
cils of  the  learned  have  any  authority ;  no  old  usage,  no  human; 
philosophy,  no  Origen,  no  Augustine,  no  Luther  or  Bucer,  no 
prison,  banishment  or  murdering  will  avail.  It  is,  I  repeat,  the 
eternal,  imperishable  Word  of  God,  and  will  abide  forever. 
(445b;    n  :244b). 

The  first  sign  by  which  the  Church  of  Christ  may  be  known,, 
is  the  salutary  and  unadulterated  doctrine  of  His  holy  divine 
word. — In  short,  where  the  Church  of  Christ  is,  ....  there  Hi? 
word  is  preached  purely  and  rightly.  The  Church  of  Christ 
know^s  no  other  doctrine  but  the  Word  of  the  Lord  (299a; 
II  :81a). 

I  pray  all  God-fearing  hearts,  for  Jesus'  sake,  to  submit 
reason  to  the  Word  of  the  Lord  and  to  think  and  believe  of  God 


The  Authority  of  the  Scriptures  225 

ixs  the  Scriptures  require  and  teach,  not  to  ascend  higher  or 
descend  lower,  but  walk  with  a  humble,  contrite  heart  before  the 
Lord  and  His  church,  and  they  shall  find  peace  of  conscience 
(563b;  II  :370a). 

Think  you,  my  friends,  that  the  Lord  is  a  dreamer  or  His 
Word  a  fable?  Ah,  no!  not  a  letter  will  fall  to  the  ground  of 
all  that  He  spoke  (129b;  1 :175a). 

But  that  he  appeals  to  Tertullian,  Cyprian,  Origen  and 
Augustine,  my  reply  is,  first,  If  these  writers  can  support  their 
teaching  with  the  Word  and  command  of  God,  we  will  admit 
that  they  are  right.  If  not,  then  it  is  a  doctrine  of  men  and 
accursed  according  to  the  Scriptures.     Gal.  1:8.     (271b;  II  :49a) 

We  tell  you  the  truth  and  lie  not.  If  any  one  under  the 
canopy  of  heaven  can  show  us  from  Scripture  that  Jesus  Christ, 
the  Son  of  the  Almighty  God,  the  eternal  wisdom  and  truth,  whom 
alone  we  acknowledge  as  the  lawgiver  and  teacher  of  the  New 
Testament,  has  commanded  one  word  to  that  eflFect,  or  that  His 
holy  apostles  have  ever  taught  or  practiced  the  like,  there  is  no 
!i<e«d  of  an  attempt  to  compel  us  by  tyranny  and  torture.  Only 
show  us  God's  Word  and  our  matter  is  settled.  For  we  seek 
nothing  else  (God  who  is  omniscient  knows)  than  in  our  weak- 
ness to  walk  in  obedience  according  to  the  divine  ordinances, 
word  and  will,  for  which  we  poor  persecuted  people  are  shame- 
fully reviled,  banished,  robbed  and  slain  in  many  countries. 
(16b;   I:31a). 

Our  salvation  is  wholly  grounded  upon  and  comprised  in 
Jesus  Christ  and  His  holy  Word  and  never  in  men  nor  in  any 
other  doctrine  (448a;  II  :247a). 

Again,  I  have  no  visions  or  angelic  revelations,  neither  do  I 
seek  or  desire  such,  lest  I  be  thereby  deceived.  For  Christ's 
Word  alone  is  sufficient  for  me.  If  I  do  not  follow  His  testi- 
mony, then  verily  all  is  lost.  And  even  if  I  had  such  revelations, 
which  is  not  the  case,  they  could  not  deviate  from  the  Word  and 
.spirit  of  Christ,  or  else  they  would  be  only  imagination,  seduc- 
tion and  satanic  deception.     (448b;   II  :248a). 

Inasmuch  as  I  daily  see  these  terrible  dangers,  and  from  the 
beginning  many  an  unwise  soul  has  been  misled,  and  many  are 


226  Menno  Simons 

yet  misled  by  false  prophecies,  smooth  words,  seeming  holiness, 
lying  wonders,  boasting  and  false  promises  of  the  antichrists  and 
false  prophets  who  under  the  cloak  of  God's  Word  have  ever 
sought  their  own  honor  and  advantage,  as  was  the  case  with  the 
Romish  popes,  with  John  of  Leyden  at  Miinster  and  with  others, 
— therefore  I  deem  it  needful  and  well  sincerely  to  warn  and 
admonish  my  beloved  readers,  not  to  accept  my  doctrine  as  the 
Gospel  of  Jesus  Christ  until  they  have  investigated  for  them- 
selves an  1  found  it  to  agree  with  the  Spirit  and  Word  of  the 
Lord,  that  their  faith  may  not  be  founded  on  me  nor  on  any 
other  teacher  or  writer,  but  solely  on  Jesus  Christ.  (449a; 
II  :248b). 

Nevertheless,  every  reader  should  know  that  however  learned 
the  before  mentioned  scholars  and  however  unlearned  I  may  be 
the  opinions  of  us  all  are  of  equal  avail  before  God ;  for  in 
divine  things  nothing  that  is  pleasing  to  God  can  be  instituted 
or  practiced  by  us  without  the  command  of  the  Holy  Scriptures, 
may  we  be  ever  so  learned.  For  in  the  Holy  Scriptures  we  are 
not  pointed  to  these  or  other  scholars,  but  to  Jesus  Christ  alone. 
Whenever,  therefore,  such  highly  renowned  men  by  their  subtle 
sophistry  and  artful  philosophy  would  take  from  us,  or  change, 
the  plain,  express  ordinances  of  Jesus  Christ  and  Mis  ajiostles. 
we  must,  surely  consider  their  doctrine  in  tliat  respect  as 
doctrine  of  man  and  false  teaching  (404b;  II  :199b). 

3.     The  Trinity  of  God 

We  believe  and  confess  with  the  Holy  Scriptures  that  there 
is  an  only,  eternal  God  who  created  heaven  and  earth,  the  sea 
and  all  that  therein  is ;  a  God  whom  heaven  and  the  heaven  of 
heavens  can  not  comprehend ;  whose  throne  is  heaven,  and  the 
earth  is  His  footstool ;  who  "hath  measured  the  waters  with  the 
liollow  of  his  hand,  and  meeted  out  the  heavens  with  the  span, 
and  comprehended  the  dust  of  the  earth  in  a  measure,  and 
weighed  the  mountains  in  scales  and  the  hills  in  a  balance;" 
"who  only  hath  immortality,  dwelling  in  the  light  which  no  man 
can  ap])roach  unto ;    whom  no  man  hath  seen  or  can  see ;"    who 


The  Trinity  of  God  227 

is  an  almighty,  powerful  Ruler  in  the  heavens  above  and  in  the 
earth  beneath ;  whose  strength,  hand  and  power  none  can  with- 
stand ;  a  God  of  gods  and  a  Lord  of  lords,  who  is  above  all, 
mighty,  holy,  terrible,  praiseworthy  and  wonderful ;  a  consum- 
ing fire;  whose  kingdom,  power,  dominion,  majesty  and  glory 
is  eternal,  and  shall  endure  forever.  And  besides  this  only, 
eternal,  living,  almighty,  overruling  God  and  Lord  we  know  no 
other.  And  since  He  is  a  Spirit  so  great  and  awe-inspiring,  and 
invisible.  He  is  also  inexpressible,  incomprehensible,  indescribable, 
as  may  be  deduced  and  understood  from  the  following  Scrip- 
tures: Deut.  4:35;  6:4;  John  4:24;  1 :18;  Gen.  1  :1 ;  Psa.  33:6; 
Col.  1:16;  Isa.  43:11;  44:6;  48:13;  40:12;  Job  11:8;  I  Tim. 
6:16;  Eccl.  1:7;  Matt.  11:27;  Rev.  17:14;  19:16;  Heb.  12:29; 
1 :8,  10. 

This  only,  eternal,  omnipotent,  ineffable,  invisible,  inex- 
pressible and  indescribable  God  we  believe  and  confess  with  the 
Scriptures  to  be  the  eternal,  incomprehensible  Father,  with  His 
eternal,  incomprehensible  Son,  and  with  His  eternal,  incompre- 
liensible  Holy  Spirit.  The  Father  we  confess  to  be  truly  Father : 
the  Son  truly  Son  and  the  Holy  Spirit  truly  Holy  Spirit,  not 
carnal  and  comprehensible  but  spiritual  and  incomprehensible, 
for  Christ  says:    "God  is  a  Spirit."     (387a;    11:183). 

John  says :  "There  are  three  that  bear  record  in  heaven,  the 
Father,  the  Word  and  the  Holy  Ghost,  and  these  three  are  one." 
Read  also  Matt.  28:19;  Mark  1:8;  Luke  3:8;  John  14:16; 
15:26;  I  Cor.  12:11.  And  although  they  are  three,  yet  in 
divinity,  will,  power  and  working  they  are  one  and  can  no  more 
be  separated  from  each  other,  than  the  sun,  brightness  and 
warmth,  for  the  one  is  not  without  the  other.  —  (390;    11:187). 

My  brethren,  understand  all  this  in  a  divine  and  spiritual 
sense,  and  not  in  a  human  or  carnal  manner.  Then  you  will 
indeed  be  satisfied  with  the  plain,  deep  and  simple  testimony  of 
the  prophets,  evangelists  and  apostles  concerning  this  unfathom- 
able mystery. 

Dearly  beloved  brethren  and  sisters  in  Christ  Jesus,  take 
notice.  Since  the  eternal  God  is  such  a  great  and  terrible  God, 
since  Jesus   Christ   was  bom   of  the   Father,   as   said,   and   the 


228  Menno  Simons 

attributes  of  God  so  richly  abound  in  Him ;  also,  as  the  proph- 
ets, evangelists  and  apostles  so  strongly  declare,  preach  and  teach 
that  He  is  God,  and  as  the  Scriptures  so  abundantly  teach  and 
testify  the  same  of  the  Holy  Ghost,  and  confess  that  the  eternal 
Father  with  His  eternal  Son  and  Holy  Spirit  in  their  divine 
nature,  state,  power,  glory  and  sovereignty  are  ineffable,  inex- 
pressible and  incomprehensible,  as  may  be  plainly  understood 
from  the  cited  Scriptures,  for  it  is  all  Spirit  and  God  and  there- 
fore beyond  human  comprehension  and  wisdom;  therefore  I 
earnestly  pray,  admonish  and  desire  all  my  beloved  brethren  in 
Christ  Jesus,  not  to  accept  and  consent  to  any  speculations,  new 
teachings  or  expoi^itions  of  any  man,  be  it  of  whom  it  may,  con- 
cerning this  incomprehensible  majesty  of  God  (390b;  11:188). 

My  dear  brethren,  I  for  myself  confess  that  I  would  rather 
die  than  to  believe  and  teach  to  my  brethren  a  single  word  con- 
cerning the  Father,  the  Son  and  the  Holy  Ghost,  at  variance 
with  the  express  testimony  of  God's  Word,  as  it  is  so  clearly 
given  through  the  mouth  of  the  prophets,  evangelists  and 
apostles. 

All  who  al)ide  honestly  and  humbly  by  the  Word  of  God, 
as  testified  through  the  prophets,  the  evangelists  and  the  apos- 
tles, and  accept  and  believe  it  although  they  can  not  fully  com- 
prehend it,  avoiding  all  human  subtlety,  disputing,  explaining, 
distorting  and  conjecture  regarding  these  unfathomable  depths, 
will  by  God's  grace  stand  securely  in  all  trials,  and  walk  with  a 
peaceful,  cheerful,  conscience  before  their  God  all  the  days  of 
their  life  (391a;  II:188b). 

4.     Chflst;     His  Deity  and  Humanity 

We  teach  and  believe  iiiat  Jesus  Christ  is  God's  first  and 
only  begotten  Sou,  tlie  incomprehensible,  eternal  Word,  by  wliom 
all  things  are  created,  the  first  born  of  every  creature.  Col.  1  :15; 
that  He  l>ecame  a  true  man  in  Mary,  the  immaculate  virgin, 
through  the  almighty,  eternal  Father's  eternal  Spirit  and  power, 
beyond  the  comprehension  and  knowledge  of  men;  sent  and 
given  unto  us  out  of  pure  mercy  and  grace,  from  the  Father; 


The  Person  of  Christ  229 

the  express  image  of  the  invisible  God  and  the  brightness  of  His 
giory,  Heb.  1 :3. 

We  teach  and  believe  that  this  first  and  only  begotten  Son 
of  God,  Jesus  Christ,  is  our  only  and  eternal  Messiah,  prophet, 
teacher  and  high  priest  ....  through  w^hom  we  all  who  believe 
from  our  hearts,  have  the  forgiveness  of  our  sins,  grace,  favor, 
mercy,  liberty,  peace,  life  eternal,  a  reconciled  Father,  and  free 
access  to  God  in  the  Spirit,  and  all  this  through  His  merits, 
righteousness,  intercession  and  blood,  and  not  through  our  own 
works.  Behold,  this  is  the  very  summary  of  our  belief  concern- 
ing Christ,  our  Savior,  the  Son  of  God  (79b;  1:113). 

All  promises  given  the  fathers,  all  expectations  of  the 
patriarchs,  the  whole  figurative  law  and  all  prophecies  of  the 
prophets  are  fulfilled  in  and  through  Christ. — In  short  He  is  our 
only  and  eternal  mediator,  advocate,  highpriest,  propitiator  and 
intercessor,  our  head  and  brother.  And  since  we  know  all  this 
by  faith,  therefore  I  say  we  also  observe  His  word  faithfully, 
hear  His  voice  and  implicitly  follow  His  example  and  counsel, 
and  depart  from  ungodliness.  The  heart  is  changed,  the  mind 
is  renewed  and  with  Moses  we  rely  on  the  future  promises  as 
though  they  were  placed  before  our  eyes,  and  patiently  wait  for 
them  with  faithful  Abraham  till  we  with  all  the  chosen  shall  in 
reality  inherit  them  (82a;  1:116). 

We  believe  and  confess  that  this  same  eternal,  wise,  al- 
mighty, holy,  true,  living  and  incomprehensible  Word,  Christ 
Jesus  who  in  the  beginning  was  with  God  and  was  God  — •  in 
the  fullness  of  time,  according  to  the  unchangeable  purpose  and 
promise  of  the  Father,  became  a  true,  visible,  suffering,  hungry, 
thirsty,  mortal  man,  in  Mary,  the  pure  virgin,  and  was  born  of 
her,  through  the  working  and  overshadowing  of  the  Holy  Ghost ; 
yea  that  He  was  like  unto  us  in  all  things  except  sin ;  that  He 
grew  up  as  other  men  and  at  the  appointed  time  was  baptized 
and  entered  upon  His  ministry,  and  obediently  fulfilled  the  office 
of  grace  and  perfect  love  which  was  enjoined  upon  Him  by  the 
Father.  He  effaced  and  fulfilled  the  hand  writing  against  us, 
that  is  the  law,  and  at  last  in  this  His  human  flesh,  nature  and 
weakness,  in  which  also  He  has  sighed,  wept  and  prayed  unto 


230  Menno  Simons 

the  Father,  has  through  the  eternal  Spirit  of  His  heavenly  Father 
offered  Himself,  has  sweated  water  and  blood  and  purified 
our  consciences  of  dead  works,  that  we  should  serve  the  true 
and  living  God ;  and  all  who  believe  in  Him  have  through  Him 
received  grace,  mercy,  remission  of  sins,  and  eternal  life,  by 
means  of  His  precious  blood  which  He,  in  His  great  love, 
according  to  the  good  pleasure  of  the  Father  has  offered  and 
shed  for  us  poor  sinners  on  the  cross,  and  has  thus  become  our 
only  and  eternal  higli  priest,  reconciler,  mercy-seat,  mediator  and 
advocate  with  God.  His  Father.  For,  as  God,  the  almighty 
Father,  through  His  almighty  Word.  Cnrist  Jesus,  has  created 
Atlam  and  Eve.  so  He  would  also  through  Him,  after  they  had 
been  seduced  by  the  serpent,  restore  them  together  with  all  their 
descendants,  and  save  them  —  that  we  might  give  no  one,  neither 
in  heaven  nor  upon  earth,  the  praise  for  our  salvation,  but  only 
the  eternal  Father  through  Jesus  Christ,  by  the  illumination  of 
the  Holy  Ghost.  This  may  suffice  on  the  Incarnation.  Matt.  1 :16, 
25  ;  5  :4 ;  Mark  1 5  :37 ;  Luke  2 :7 ;  22 :67 ;  23  :46 ;  John  1 5  :9,  10 ; 
11:26;  Phil.  2:5,7;  Col.  2:14,12;  1:13,16;  Heb.  3:2;  Eph. 
2:12;  1:7;  Rom.  8:32;  3:24,25;  5:11.12;  Isa.  53:13;  I  Pet. 
1  :19;    Rev.  1:8;    H  Cor.  5:14. 

Further,  beloved  brethren,  we  believe  and  confess  Jesus 
Christ  to  be  truly  God  with  His  Father;  and  this  because  of  the 
flivine  glory,  works  and  attributes,  which  are  found  in  such 
abundance  with  Plim  (388;  11:183). 

P.ehold,  beloved  brethren,  as  the  throne  of  Christ  is  an 
eternal  throne  (Heb  1  :10)  and  the  Scriptures  confess  Him  to  be 
God,  and  also  testify  that  He  founded  heaven  and  earth,  that  He 
has  all  power  in  heaven  and  on  earth,  that  He  is  the  first  and 
the  last,  that  He  searcheth  the  hearts  and  reins ;  whom  we 
should  serve  and  worship,  who  forgives  sin  and  bestows  eternal 
life,  in  whom  we  must  believe  and  who  at  the  last  day  will 
raise  us  from  the  dead  and  judge  us,  as  He  has  said,  so  it  is 
incontrovertible  that  Jesus  Christ  must  be  truly  God  with  His 
Father ;  for  God  gives  His  glory  to  none  other ;  and  these  are 
all  glories,  powers  and  attributes  which  belong  to  no  one  in 
heaven  nor  upon  earth,  except  alone  tlie  only,  eternal,  and  true 


A  Strong  Testimony  231 

God ;  this  all  who  are  taught  of  God  must  fully  admit  and  con- 
fess (389;  11:185). 

And  the  incomprehensible,  inexpressible,  spiritual,  eternal 
divine  Being  which  is  divinely  and  incomprehensibly  begotten  of 
the  Father,  before  every  creature,  we  believe  and  confess  to  be 
Jesus  Christ,  the  first  and  only  begotten  Son  of  God,  "the  first 
born  of  every  creature,"  the  eternal  wisdom,  the  power  of  God, 
the  eternal  light,  truth  and  life,  the  eternal  Word.— He  is  the 
eternal,  wise,  almighty,  holy,  true,  living  and  incomprehensible 
Word,  who  in  the  beginning  was  with  God  and  was  God,  by 
whom  all  things  were  made  and  without  whom  was  not  anything 
made  that  was  made  and  who  will  remain  forever.  And  there- 
fore He  says,  "Before  Abraham  was  I  am."  And  again  John  the 
Baptists  says,  "After  me  cometh  one  that  was  before  me."  Yea 
He  had  this  divine  glory  with  the  Father  before  the  foundation 
of  the  world  was  laid.  He  thought  it  not  robbery  to  be  equal 
with  God,  His  Father.  Therefore  we  confess  with  John  the 
Baptist,  Nathaniel,  Martha,  and  Peter  that  He  is  the  Son  of  the 
living  God. 

Beloved  brethren,  understand  me  rightly,  I  say  eternal  wis- 
dom, eternal  power.  For,  as  we  believe  and  confess  that  the 
Father  was  from  eternity  and  will  eternally  remain,  yea  that  He 
is  the  First  and  the  Last,  so  we  also  freely  believe  and  confess 
that  His  wisdom,  His  power,  His  light,  His  truth,  His  life,  His 
Word,  Christ  Jesus,  has  from  eternity  been  with  Him  and  in 
Him.  yea  that  He  is  the  Alpha  and  Omega,  or  else  we  should 
have  to  confess  that  this  begotten,  incomprehensible  truly  divine 
Being,  Christ  Jesus,  whom  the  church  fathers  called  a  person, 
through  whom  the  eternal  Father  has  made  all  things,  has  had  a 
beginning  like  a  creature;  an  opinion  which  all  true  Christians 
look  upon  as  a  terrible  curse,  blasphemy,  and  abomination  (387; 
11:184). 

I  have  taught  Jesus  Christ  and  Him  crucified,  very  God 
and  very  man,  who  before  all  time  in  an  incomprehensible, 
inexpressible  and  indescribable  manner  was  born  of  Thee — 
Thy  eternal  Word  and  wisdom,  the  brightness  of  Thy  glory  and 
the  express  image  of  Thy  person,  and  that  in  the   fullness  of 


232  Menno  Simons 

time,  through  tlie  power  of  Thy  Holy  Spirit,  He  became,  in 
Mary,  the  unspotted  virgin,  very  flesh  and  blood,  a  visible, 
tangible  and  mortal  man,  like  unto  Adam  and  all  his  posterity 
in  all  things,  but  without  sin ;  born  of  the  lineage  or  seed  of 
Abraham  and  David,  died,  buried,  rose  again,  ascended  into 
heaven,  and  thus  became  before  Thee  our  only  and  eternal 
advocate,  mediator,  intercessor  and  redeemer  (174b;  1:225). 

The  prophets  confessed  Christ  to  be  their  mighty  God  and 
everlasting  Father  (Isa.  9:6),  their  Jehovah  who  should  be  their 
and  our  righteousness  (Jer.  23:6;  33:16)  ;  that  His  going  forth 
was  from  everlasting.  —  Also,  all  the  holy  apostles  (Matt. 
14:33),  the  angel  of  God  (Luke  1:28),  the  Father  (Matt.  3:17; 
3:17;  Mark  1:11;  9:7;  Luke  3:22;  9:35)  and  Christ  Himself 
(John  9:35),  John  the  Baptist  (John  1:34;  3:28),  Nathaniel 
(John  1:49),  and  Martha  (John  11:27)  confessed  Him  to  be 
the  true  Son  of  the  true  and  living  God  (571a;  11:378). 

As  He  is  the  only  and  true  Son  of  God,  having  no  other 
origin  but  of  God,  He  must  also  have  the  nature  of  the  One  of 
whom  He  is :  this  is  too  plain  to  be  controverted.  That  He  had 
the  divine  nature  He  has  proven  by  these  manifest  apparent 
attributes  of  the  true  divine  nature,  as  by  His  perfect  righteous- 
ness, truth,  holiness,  love  and  His  wonderful  works  of  power. 
As  He  had  the  divine  nature,  I  say,  on  account  of  His  divine 
origin,  He  also  had  the  unblemished,  pure  human  nature  (like 
unto  the  nature  of  Adam  before  the  fall)  and  that  by  reason  of 
His  evident  true  humanity.  For  as  truly  as  He  was  the  Father's 
almighty  Word  from  eternity,  so  truly  also  He,  in  the  fullness  of 
time  became  a  true,  mortal  man  (John  1  :14;   I  John  1 :1). 

That  He  had  the  true  human  nature,  as  well  as  the  divine, 
He  has  shown  by  the  apparent  evidence  of  the  real  human 
nature,  as  by  hungering,  thirsting,  being  weary,  sighing,  weari- 
ness, suflFering  and  death  (589b;    11:392). 

Christ  has  fully  portrayed  Himself  in  His  Word,  namely  as 
far  as  He  desires  that  we  should  comprehend,  know  and  follow 
Him  and  become  like  Him,  not  as  concerns  His  divine  nature 
according  to  which  He  is  the  true  image  of  the  invisible  God, 
"the    brightness    of    his   glory    and    the   express    image    of    his 


The  Deity  of  Christ  233 

person,"  Heb.  1  :3,  •'dwelling  in  the  light  which  no  man  can 
approach  unto,  whom  no  man  hath  seen  or  can  see,"  I  Tim. 
6:16,  but  in  His  life  and  conversation  here  upon  earth  among 
men.  He  has  given  us  an  example  and  pattern,  by  word  and 
deed,  which  we  should  follow  and  to  which  we  should  conform 
(180b;  1 :233a). 

Besides,  beloved  brethren,  we  believe  and  confess  Christ 
Jesus  with  His  heavenly  Father  to  be  truly  God;  and  that 
because  of  the  plain  testimony  of  the  holy  prophets,  evangelists 
and  apostles   (389a;  H  :186a). 

Behold,  faithful  brethren,  here  you  have  the  incompre- 
hensible birth  of  Christ,  His  divine  glory,  working  and  power, 
and  numerous  precious  and  plain  testimonies  of  the  holy  proph- 
ets, evangelists  and  apostles,  all  of  whom  with  invincible  power 
and  clearness  testify  and  point  out  the  true,  incomprehensible 
divinity  of  our  Lord  Jesus  Christ  (389b;  H  :186b). 

Indeed,  Christ  Himself  had  to  suffer  death  because  He 
confessed  Himself  to  be  the  Son  of  God  (545;  n:352). 

5.     His  Office 

To  such  then  [who  are  convicted  of  their  sinful  life]  Christ 
who  is  a  comforter  of  all  contrite  hearts  says.  Believe  the  (jospel, 
that  is.  Fear  not,  be  of  good  cheer;  1  will  not  punish  nor  chas- 
tise, but  heal,  comfort  and  give  life,  Isa.  41:10;  a  bruised  reed 
will  I  not  break  and  the  smoking  flax  [German  translation:  the 
faintly  burning  wick]  will  I  not  quench.  Matt.  12:20.  I  will 
help  that  which  is  broken,  will  heal  that  which  is  sick,  I  will  tie 
up  that  which  is  wounded  and  seek  that  which  is  lost,  Ezek. 
34:16.  For  I  am  not  come  to  call  the  righteous,  but  sinners  to 
repentance.  Matt.  9:13;  Mark  2:17;  Luke  5:32.  I  am  come 
into  the  world  according  to  the  pleasure  of  my  Father,  and 
through  the  power  of  the  Holy  Ghost  have  become  a  visible, 
tangible,  mortal  man,  in  all  things  like  unto  you,  yet  without 
sin,  Heb.  4:15. 

I  am  the  Son  of  the  almighty  God,  Luke  1  :32,  anointed 
with  the  Holy  Ghost  to  preach  the  Gospel  to  the  poor,  and  to 


234  Menno  Simons 

!-iml  up  the  l)roken  hearted,  to  proclaim  liberty  to  the  captives, 
to  give  sight  to  the  hHnd.  to  open  the  prison  to  them  that  are 
bound,  and  to  proclaim  the  acceptable  year  of  the  Lord,  Isa. 
61 :1 ;  Luke  4:18.  Believe  the  gospel.  I  am  the  Lamb  that  was 
offered  for  you.  I  take  av^^ay  the  sins  of  the  world.  My  Father 
has  made  me  unto  you  wisdom  and  righteousness  and  sanctifica- 
tion  and  redemption,  I  Cor.  1  :30.  Whosoever  believeth  on  me 
shall  not  be  ashamed,  yea  all  that  believe  that  I  am  He,  have 
eternal  life.     John  3:16.     (9b;  1 :21a) 

Christ  has  taught  us  the  true  way,  fulfilled  the  law  for  us, 
reconciled  us  to  the  Father  and  redeemed  us  by  His  precious 
blood  and  bitter  death ;  has  conquered  hell,  the  devil,  sin  and 
death  and  obtained  for  us  grace,  favor,  mercy,  and  eternal  life. 
And  therefore  the  sorrowful,  contrite  hearts  which  saw  before 
them,  through  the  terrible  threatening  law,  nothing  but  the  wrath 
of  God,  are  again  revived ;  they  take  courage,  become  peaceful 
and  joyous  in  the  Holy  Ghost.     (83a;    1 :117b). 

6.     The  Incarnation 

Faithful  reader,  observe;  just  as  1  do  not  comprehend  the 
almighty,  only  and  eternal  God  in  His  divine  nature,  in  the 
dominion  of  His  glory,  in  the  creation  and  preservation  of  His 
creatures,  in  the  recompensation  of  both  the  good  and  the  evil, 
and  in  many  of  His  works,  yet  I  do  truly  believe  in  Him  as  such, 
and  for  this  reason :  because  the  Scripture  teaches  it,  so  likewise 
1  can  not  comprehend  how,  or  in  what  manner  the  incompre- 
hensible, eternal  Word  became  flesh,  or  man,  in  Mary.  Never- 
theless. I  do  truly  believe  that  He  became  man  because  the 
Scripture  teaches  it  (369;  H  :160b). 

Inasmuch  as  we  clearly  find  and  know  that  the  Holy  Ghost 
has  not  revealed  this  mystery  [of  the  Incarnation]  in  the  Scrip- 
tures that  He  has  not  revealed  it  unto  us  in  any  manner,  neither 
by  any  i)rophet.  nor  apostle,  nf)r  1)y  the  Son  Himself,  and  inas- 
much as  it  is  manifest  that  it  can  not  be  fathomed  by  reason  .  .  . 
and  besides  we  learn  from  history  and  find  in  our  own  time  that 
many  sharp  eyes  have  been  blinded  by  this  impenetrable  bright- 


Against  Speculation  235 

ness,  therefore  I  warn  all  pious  hearts  that  would  walk  with  a 
clear  conscience  before  their  God,  not  to  speculate  about  this 
ineffable  and  indescribable  majesty  of  the  incomprehensible, 
eternal  Godhead,  and  not  to  conclude,  assert,  teach  or  maintain 
above  that  which  the  Holy  Spirit  has  revealed  and  taught  us  in 
His  holy  word  (563b;  n:369). 

And  therefore  I  say  that  I  do  not  at  all  undertake  to  reason 
oitt  this  incomprehensible  point,  but  v/ill  follow  the  word  of  my 
Lord  which  is  quite  clear  in  this  instance  (595a;  H  :398a). 

7.     The  Holy  Ghost 

As  we  have  now  pointed  out  and  confessed  our  faith  and 
doctrine  of  the  true  divinity  of  Christ,  we  will  also  now,  by  the 
grace  of  God,  set  forth  in  few  words  our  faith  and  confession 
of  the  Holy  Ghost.  Let  the  God-fearing  judge.  We  believe  and 
confess  the  Holy  Ghost  to  be  a  true,  real,  or  personal  Holy 
Ghost,  and  this  in  a  divine  sense  —  even  as  the  Father  is  truly 
Father  and  the  Son  truly  Son;  which  Holy  Ghost  is  [in  His 
nature]  incomprehensible,  inexpressible  and  indescribable,  as 
we  have  also  testified  of  the  Father  and  the  Son.  He  is  divine 
in  His  attributes,  proceeding  from  the  Father  through  the  Son, 
although  He  ever  remains  with  God  and  in  God  and  is  never 
separated  in  His  nature  from  the  Father  and  the  Son.  And  the 
reason  why  we  confess  Him  to  be  such  a  true  and  personal  Holy 
Spirit  is,  because  we  are  impelled  to  it  by  the  Scriptures  (389b; 
II  :186b). 

He  guides  us  into  all  truth ;  He  justifies  us ;  He  cleanses, 
sanctifies,  pacifies,  consoles,  reproves,  cheers  and  assures  us ;  He 
testifies  to  our  spirit  that  we  are  the  children  of  God.  —  Yea,  my 
brethren,  from  these  plain  Scriptures,  testimonies  and  references 
and  a  geat  many  other  texts  which  are  too  lengthy  to  quote,  and 
which  may  be  found  in  the  Scriptures  and  read,  we  believe  the 
Holy  Ghost  to  be  the  true  Spirit  of  God  who  adorns  us  with 
His  heavenly  and  divine  gifts,  frees  us  from  sin.  makes  us 
cheerful,  peaceful,  pious,  satisfies  our  hearts  and  minds  and 
makes  us  holy  in  Christ  Jesus.     (390a;    II:187a). 


236  Menno  Simons 


8.     Sin 


As  Adam  and  Eve,  then,  were  bitten  and  poisoned  by  the 
infernal  serpent  and  became  of  sinful  nature,  and  would  have 
been  subject  to  eternal  death  if  God  had  not  again  accepted 
them  in  grace  through  Christ  Jesus,  so  also  all  we  who  are  bom 
of  them,  are  by  birth  of  a  sinful  nature.  —  We  can  not  be 
delivered  therefrom  (we  speak  of  those  who  have  come  to  years 
of  understanding  and  have  committed  sin),  unless  we  accept 
Christ  Jesus,  the  only  and  eternal  means  of  grace,  by  true  and 
unfeigned  faith,  and  thus  look  upon  the  brazen  seri>ent  which 
is  lifted  up  by  God,  our  heavely  Father,  as  a  sign  of  salvation 
for  us  poisoned  sinners  (Num.  21:9;  John  3:14;  8:28)  (461b; 
11 :261b). 

Wherever  these  two,  namely  original  sin  —  the  mother 
—  and  actual  sins  —  the  fruits  —  are  in  evidence  and  in  power, 
there  is  no  forgiveness  nor  promise  of  life,  but  there  abide 
wrath  and  death,  unless  they  are  repented  of,  as  the  Scriptures 
teach.  If  this  inherent  sin  is  to  lose  its  strength  in  us  and  actual 
sin  be  forgiven,  we  must  believe  the  word  of  the  Lord,  be  born 
again  by  faith,  and  in  the  strength  of  this  new  birth,  through 
true  repentance,  resist  the  inherent  sin,  die  unto  actual  sin  and 
be  spiritually  minded  (508a;  II  :313a). 

I  did  not  know  my  condition  as  long  as  it  was  not  pointed 
out  to  me  by  Thy  Spirit.  I  thought  I  was  a  Christian,  but  when 
I  proved  myself  rightly,  I  realized  that  I  was  quite  earthly,  carnal 
and  without  Thy  Word.  —  O,  dear  Lord,  I  knew  myself  not  till 
J  viewed  myself  in  Thy  Word ;  then  I  learned  to  know  with 
Paul  my  blindness,  nakedness,  uncleanness,  depraved  nature,  and 
that  nothing  good  dwelt  in  my  flesh.     (167b;    1 :217b). 

And  although  such  wilful  blasphemy  and  sin  had  no  offer- 
ing in  Israel  (Num.  15)  and  the  sin  against  the  Holy  Ghost  has 
no  forgiveness,  as  Christ  says,  yet  I  would  pray  and  advise  all 
the  God-fearing,  as  far  as  I  am  able,  that  if  any  should  after  his 
confession  and  baptism  again  fall  into  open  works  of  the  flesh, 
vice  and  deadly  blasphemy  and  persist  in  the  same,  they  should 
consider  the  matter  in  all  wisdom  and  not  pass  an  unseasonable 
and  undue  sentence ;    for  the  Lord  to  whom  nothing  is  concealed 


Sin  Against  the  Holy  Ghost  237 

knows  what  sin  was  committed  ;  whether  he  has  sinned  against 
the  Holy  Ghost  ©r  not ;  but  let  them  admonish  such  according  to 
the  vord  of  the  Lord.  If  he  be  converted,  if  he  show  true  fruits 
of  repentance  according  to  the  Scriptures,  if  he  again  give 
evidence  of  a  broken,  contrite  and  penitent  heart,  of  a  peaceful, 
joyous  and  upright  mind,  then  it  is  manifest  that  he  did  not 
commit  the  sin  against  the  Holy  Ghost.  But  if  he  remain  unre- 
pentant, continue  in  his  perverseness,  and  wantonfy  despise 
Christ  and  His  Word  to  the  end,  then  his  works  show  clearly 
what  sin  he  has  committed,  and  thafe  his  end  and  reward  will  be 
death.  Behold,  kind  reader,  thus  we  believe  that  all  sins,  both 
inward  and  outward,  have  their  reconciliation  in  the  merits  and 
the  power  of  the  Wood  of  the  Lord,  if  truly  repented  of.,  accord- 
ing to  the  Scriptures  (509a;  H  :314a). 

9.     The  Law 

Wherever  the  law  is  preached  riglitly  and  the  hearer  takes 
it  to  heart  by  faith,  it  manifests  its  nature  and  power.  There  we 
find  a  contrite  mind,  a  repenting,  humble  heart,  a  conscience 
which  trembles  before  the  word  of  God,  and  the  true  fear  of  God 
which  quenches,  subdues  and  drives  out  sin,  as  Sirach  says.  For 
this  is  the  real  work  and  object  of  the  law :  To  reveal  unto  us 
the  will  of  God,  indicate  our  sin,  threaten  us  with  the  Lord's 
wrath  and  punishment,  to  announce  death  and  to  point  us  to 
Christ,  that  we  may  be  truly  humbled  in  heart  before  God's 
countenance,  die  unto  sin  and  seek  and  find  the  only  and  eternal 
medicine  and  remedy  for  our  souls.  Jesus  Christ  (285a;  II  :65a). 

10.     The   Atonement 

Tlierefore  the  incomprehensible,  eternal  Word  through 
whom  Adam  and  Eve  were  created,  by  whom  all  things  are  and 
must  forever  remain,  the  almighty  power  and  wisdom  of  God, 
must  become  man  that  He  might  bruise  the  head  of  the  deceiving 
serpent,  for  the  salvation  of  the  condemned  Adam  ami  all  his 
descendants ;  that  he  might  overcome  in  temptation,  fulfill  the 
holv  and   unchangeable   will  of   tl'se   l-'ather ;    tliat  tiie   dominion 


238  Menno  Simons 

and  power  of  the  devil  might  be  destroyed,  and  that  He  might  by 
His  willing  obedience  and  spotless  offering  pay  the  great  debt  of 
Atlam  and  put  away  deserved  death  by  His  undeserved  death 
(373a;  H  :165a). 

I  think  this  may  well  be  called  a  joyous  Gospel  and  glad 
tidings  to  all  convicted  and  troubled  souls  who,  through  the  law, 
have  been  brought  to  a  knowledge  of  their  sin  and  know  that 
they  are  in  danger  of  eternal  death,  who  tremble  before  the 
righteous  judgment  and  wrath  of  God — that  the  almighty,  eternal 
God  and  Father  has  so  loved  us  poor,  perishing  sinners  who 
were  so  far  estranged  from  Him  and  according  to  His  righteous 
judgment  had  deserved  eternal  death,  that  He  sent  into  this 
world  His  almighty,  eternal  Word,  His  only,  eternal  and  beloved 
Son,  the  brightness  of  His  glory,  as  a  poor  mortal  man,  like  unto 
Adam  before  the  fall,  as  a  proof  and  means  of  His  grace;  and 
that  He  tli rough  His  perfect  righteousness,  willing  obedience 
and  innocent  death,  has  brought  us  from  the  kingdom  and 
dominion  of  Satan  into  the  kingdom  of  His  divine  grace  and 
eternal  peace  (374b;  II  :167a). 

There  will  in  eternity  be  found  no  other  remedy  for  our 
sins,  neither  in  heaven  nor  upon  eartii,  neither  works,  merits  nor 
ordinances  (even  though  they  are  observed  according  to  the 
Scriptures),  neither  persecution  nor  tribulation,  neither  the 
innocent  blood  of  the  saints,  nor  angels,  nor  men,  nor  any  other 
means,  but  alone  the  immaculate  blood  of  the  Lamb  which  out 
of  pure  grace,  mercy  and  love  was  shed  once  for  all  for  the 
remission  of  our  sins  (113b;  1 :155b). 

They  all  seek  some  remedy  for  their  sins,  but  the  only  true 
remedy,  Christ,  they  do  not  recognize ;  they  have  therefore 
contrived  so  many  remedies  that  we  can  neither  describe  nor 
relate  them  all,  such  as  the  Romish  indulgences,  holy  water, 
fastings,  confessions,  masses,  pilgrimages,  infant  baptism,  bread 
and  wine,  etc.  (32a;  1 :51a). 

My  dear  reader,  the  truth  we  testify  to  you  in  Christ ;  you 
may  believe,  do,  hope  and  seek  where  and  what  you  choose,  we 
are  assured  that  you  will  in  eternity  find  no  other  remedy  for 
your  sins  which  will  avail  before  God,  than  the  one  we  have 


Only  Remedy  for  Sin  239 

pointed  out  to  you,  which  is  Jesus  Christ,  else  all  Scripture  must 
be  erroneous  and  false  (32b;  1 :51b). 

All  those,  therefore,  that  seek  other  remedies  for  their  sins, 
however  great  and  holy  they  may  appear,  than  the  remedy  pro- 
vided by  God  alone,  deny  the  Lord's  death,  which  He  suffered 
for  us,  and  His  innocent  blood  which  He  shed  for  us.  (33a- 
1 :52a). 

For  how  could  God  show  and  express  His  love  to  us 
more  perfectly  than  that  Pie  sent  His  eternal  wisdom  and 
truth.  His  pure,  powerful  Word,  His  blessed  Son  by  whom  He 
created  all  things,  who  was  like  unto  Him,  and  His  image,  and 
made  Him  lower  than  the  angels,  a  poor,  despised,  suffering, 
mortal  man  and  servant  who  alone  had  to  bear  the  labor,  trans- 
gression, curse  and  death  of  the  whole  world.  Yea,  He  so 
humbled  Himself  that  He  became  the  most  <lespised  of  men. 
(I  Pet  2:24;  Isa.  53:6).  —  Say,  beloved,  who  ever  heard  of 
greater  love?  (527a;  H  :332a). 

11.     Repentance 

Behold,  dear  reader,  such  repentance  we  teach,  namely  to 
die  to  the  old  sinful  life  and  to  live  no  longer  according  to  the 
lusts  of  the  flesh,  but  do  as  David  did.  When  he  was  reproved 
by  the  prophet  for  his  sin,  he  wept  bitterly,  cried  to  God,  forsook 
evil  and  committed  such  sinful  abominations  no  more.  Peter 
sinned  very  grievously  once  and  no  more.  Matthew,  after  his 
call,  did  not  return  into  his  old  life.  Zaccheus  and  the  sinful 
woman  did  not  again  become  guilty  of  the  impure  works  of 
('arkness.  Zaccheus  made  restitution  to  those  whom  he  had 
overcharged  and  defrauded  and  gave  half  of  his  goods  to  the 
poor  and  distressed.  The  woman  v/ept  very  bitterly  and  washed 
the  feet  of  the  Lord  with  her  tears;  she  anointed  them  with 
precious  ointment  and  sat  humbly  at  His  feet  to  listen  to  His 
blessed  words.  These  are  the  true  fruits  of  that  repentance 
which  is  acceptable  to  the  Lord  (7a;  1  :18a  L 

Such  repentance  wc  teach,  and  no  other,  namclv  that  no  one 
may  rightfully  glory  in  God'';  grace,  forgiveness  of  his  sin  and 


240  Menno  Simons 

the  merits  of  Christ,  unless  the  fruits  of  true  repentance  are 
found  in  his  life.  It  Is  not  enough  that  we  say,  We  are  Abra- 
ham's children,  that  is  that  we  bear  the  Christian  name,  but  we 
must  have  the  works  of  Abraham  (John  8:39).  We  must  walk 
as  all  true  children  of  God  are  bidden  and  commanded  in  the 
Word  of  tlie  Lord;  as  John  says:  "If  we  say  that  we  have 
fcllowshiiJ  with  him,  ami  walk  in  darkness,  we  lie,  and  the  truth 
is  not  in  us.  But  if  we  walk  in  the  light  as  he  is  in  the  light,  we 
have  fellowship  one  with  another,  and  the  blood  of  Jesus  Christ 
his  Son  cleanseth  us  from  all  sin"  (I  John  1:6,7).  (7b;  1 :18b) 
P.ut  if  you  would  rightly  confess  and  repent,  and  receive 
true  absolution  of  God,  approach  Him  with  a  believing,  penitent, 
contrite  heart,  with  a  sorrowing,  distressed  mind,  forsake  sin, 
do  justly  and  right  to  your  neighbor,  love,  help,  serve,  reprove 
and  comfort  him,  as  you  ought.  And  if  you  have  sinned  against 
him  or  in  any  way  taken  unfair  advantage  of  him,  confess  it  to 
him  and  satisfy  bim.  Behold  this  is  the  only  true  Auricular  Con- 
fession and  penance  taught  in  the  Word  of  God  (107b;   1 :148a). 

12.     Faith 

True  faith  which  avails  before  God,  is  a  living  and  .saving 
power  which  is,  through  the  preaching  of  the  holy  Word,  be- 
stowed of  God  on  the  heart;  moving,  changing  and  regenerating 
it  to  newness  of  mind.  It  destroys  all  ungodliness,  all  pride, 
i.nholy  ambition  and  selfishness,  makes  us  children  in  malice, 
etc.  Behold,  sucli  is  the  faith  which  the  Scriptures  teach  us, 
and  not  a  vain,  dead,  and  unfruitful  illusion,  as  the  world 
dreams  (280a;  II  :59a). 

Yes,  dear  reader,  true  Christian  faith  as  it  is  required  in 
Scripture,  is  so  living,  active  and  strong  in  all  those  who  through 
the  grace  of  the  Lord  have  rightly  obtained  it,  that  they  do  not 
hesitate  to  forsake  father,  mother,  wife,  children,  money  and 
possessions  for  the  Word  and  testimony  of  the  Lord ;  to  suffer 
all  manner  of  scorn,  disgrace,  hardship  and  prison,  and  finally  to 
l.ave  their  weak  bodies  burned  at  the  stake,  as  may  be  frequent- 
ly seen  in  many  pious  children  of  God  and   faithful  witnesses 


The  Nature  of  Faith  241 

for  Christ  especially  in  these  our  Netherlands  (115b;  1 :158a). 

Since  then  faith  so  fully  realizes  that  God  can  not  break 
His  promise,  but  must  keep  it,  because  He  is  the  truth  and  can 
not  lie,  as  was  said,  therefore  faith  makes  the  believers  frank- 
hearted,  joyous  and  cheerful  in  the  Spirit,  though  they  be  con- 
fined in  prisons  and  bonds,  or  suffer  death  by  water,  fire  or  the 
sword.  For  they  are  assured  in  the  spirit  through  faith  that  God 
can  not  break  His  promise  toward  thera,  but  will  fulfill  it  in  due 
time.  They  believe  in  Christ  in  whom  the  promise  has  been 
sealed,  they  recognize  through  Him  also  His  grace,  word  and 
will,  notwithstanding  that  in  former  times  they  lived  so  ungodly 
and  walked  according  to  the  flesh  (116b;  1 :159a). 

But  you  should  know  and  understand  that  the  righteous- 
ness which  avails  and  ever  will  avail  before  God,  consists  not  in 
ceremonies  and  works,  but  in  a  true,  fruitful  faith  and  nothing 
else.  For  the  faith  which  is  bom  of  the  word  of  God  can  not 
be  without  fruits,  except  in  those  who  grieve  the  Holy  Ghost, 
as  said  above.  True  faith  ever  exercises  itself  in  works  of  right- 
eousness, it  willingly  shows  all  obedience  and  with  cheerfulness 
and  zeal  submits  not  only  to  the  ordinance  of  baptism,  but  to  all 
words  and  works  which  God,  our  gracious  Father,  through  His 
beloved  Son  has  so  clearly  taught  and  ordained  in  the  holy 
Gospel  (420a;   H  :217a). 

All  who  can  believe  this  from  their  hearts  as  certain  and 
true,  are  sealed  through  the  word  of  God  in  their  heart  and 
spirit,  are  changed  in  the  inner  man,  receive  the  fear  and  love  of 
God,  and  out  of  their  faith  bring  forth  righteousness,  fruit, 
power,  an  unblameable  life  and  a  new  being,  as  Paul  says,  "With 
the  heart  man  believeth  unto  righteousness."  Through  faith, 
says  Peter,  God  purifies  our  hearts.  And  thus  the  fruits  of 
righteousness  follow  invariably  out  of  an  upright,  unfeigned, 
true  Christian  faith.     Observe  this  well.     (80a;    1 :114b). 

Not,  dear  reader,  that  we  believe  that  faith  merits  this  on 
account  of  its  own  worth;  by  no  means;  but  the  pleasure  of 
God  has  attached  His  promise  to  true,  genuine  faith  through  the 
Word.  Faith  saves,  not  through  its  own  worth  or  merit,  but 
through  the  promise  which  is  attached  to  it.     (116a;   1 :159a). 


242  Menno  Simons 

This,  I  say,  is  our  fundamental  doctrine  and  by  the  grace  of 
God  will  ever  so  remain;  for  we  truly  know  and  confess  that  it 
is  the  invincible  word  and  truth  of  the  Lord.  Therefore  we 
testify  before  you  and  before  all  the  world  that  we  do  not 
agree  with  those  who  teach  and  introduce  a  historical,  dead  faith 
without  a  change  of  heart,  Spirit,  power  and  fruit.  Secondly 
we  also  disown  the  teaching  of  those  who  would  be  saved  by 
their  own  works ;  and  this  for  reasons  that  have  been  stated 
(464a;  II  :264b). 

Behold,  beloved  sirs,  friends  and  brethren,  all  who  believe 
the  Gospel  are  those  of  whom  the  Scriptures  say :  ,,To  them  he 
gave  power  to  become  the  sons  of  God,  even  to  them  that  be- 
lieve on  his  name ;  which  were  born,  not  of  blood,  nor  of  the 
will  of  flesh  nor  of  the  will  of  man,  but  of  God,  John  1  :12,  13. 
They  are  those  who  by  faith  are  justified  and  have  peace  with 
God  through  our  Lord  Jesus  Christ,  by  whom  also  we  have 
access  by  faith  into  this  grace  wherein  we  stand,  and  rejoice  iiv 
hope  of  the  glory  of  God,  Rom.  5:1,2.  This  all  is  of  grace  and 
love,  as  Paul  teaches  and  says.  All  have  sinned  and  come  short 
of  the  glory  of  God,  being  justified  freely  by  his  grace  through 
the  redemption  that  is  in  Christ  Jesus,  whom  God  set  forth  to  be 
a  propitiation  through  faith  in  his  blood.  Rom.  3  :23-25.  There 
is  none  that  of  himself  can  rejoice  in  his  faith ;  it  is  the  gift  of 
God,  Eph.  2 :8. 

All  who  receive  it  from  God,  receive  a  tree  full  of  all  man- 
ner of  good  and  precious  fruit.  Blessed  are  they  who  receive  this 
."•ift  of  God,  for  it  surpasses  all  gold,  silver  and  precious  stone; 
there  is  nothing  that  may  be  compared  with  it.  He  who  receives 
it,  receives  Christ  Jesus,  forgiveness  of  sins,  a  new  mind  and  life 
eternal.  For  the  true  faith  which  is  acceptable  to  God  can  not 
be  idle ;  it  must  bring  forth  its  fruits  and  prove  its  kind ;  it 
works  continuously  in  love,  walks  willingly  in  righteousness, 
mortifies  the  flesii,  crucifies  lusts  and  desires,  rejoices  in  the 
cross  of  Christ,  renews  and  regenerates,  f|uickens,  makes  free, 
gives  liberty  and  ])eace  in  Christ  Jesus.  I'chold,  such  a  faith, 
v.e  say.  is  God's  gift  by  which  the  righteous  liveth,  as  the  Scrip- 
ture saith,  as  did  Abel.  Enoch,  Noah.  Abraham.  Moses,  Rahab. 


Fruits  of  Faith  243 

and  all  the  saints.  Every  good  tree  bringeth  forth  good  fruit 
after  its  kind,  Matt.  7:17;  every  tree  that  bringeth  not  forth 
good  fruit,  however  many  leaves  it  may  have,  must  be  accursed 
and  consumed  by  fire.  Matt.  3:10.  So  also  an  unfruitful,  power- 
less faith,  such  as  the  whole  world  has,  which  does  not  work  by 
love,  be  it  ever  so  learned,  wise,  eloquent,  and  miracle  working, 
is  in  the  sight  of  God  unclean,  dead  and  accursed. 

Therefore,  we  exhort  you,  with  Christ  Jesus,  "Believe  the 
-gospel,"  that  is,  believe  the  joyful  news,  the  message  of  divine 
grace  through  Jesus  Christ.  Cease  from  sinning,  manifest 
repentance  for  your  past  lives,  submit  to  the  word  and  will  of 
the  Lord,  and  you  will  become  fellow  citizens,  children  and  heirs 
of  the  new,  heavenly  Jerusalem,  freed  of  all  your  enemies,  hell, 
•death,  sin  and  the  devil,  if  you  but  walk  after  the  Spirit  and  not 
after  the  flesh.  He  that  believeth  on  the  Son  hath  everlasting 
life  (9b;  1 :21b). 

If  you  accept  and  believe  these  words  of  Christ  with  the 
whole  heart,  that  the  almighty,  eternal  Father  has  so  loved  you 
and  the  whole  human  family,  that  He  sent  His  incomprehensible, 
eternal  Word,  Wisdom,  Truth  and  Son,  by  whom  He  created 
the  heavens,  earth,  the  sea  and  the  fullness  thereof.  His  eternal 
glory,  into  this  vale  of  tears,  that  He  let  Him  become  a  poor, 
suflfering  man,  that  He  let  Him  for  the  sake  of  the  sins  of  us 
all  endure  hunger  and  thirst,  be  slandered,  apprehended,  crowned 
with  thorns,  scourged,  crucified  and  killed,  it  can  not  fail  that 
your  old  carnal  mind  must  become  a  regenerated  spiritual  mind, 
your  thoughts  chaste  and  pure,  your  words  discreet  and  well 
seasoned  and  your  wdiole  life  pious  and  unblamable  (114b; 
1 :157a). 

Observe  here  that  true  Christian  faith  through  grace  is  the 
only  fountain  whence  flows  not  only  the  contrite  new  life  but 
also  obedience  as  concerns  the  evangelical  ceremonies,  such  as 
baptism  and  the  Lord's  supper,  not  as  compelled  by  law,  for  the 
rod  of  the  oppressor  is  broken,  but  through  the  voluntary,  sub- 
missive spirit  of  love  which  by  virtue  of  its  Christ-like  nature  is 
willing  and  ready  for  every  good  work  in  obedience  to  the  holy 
divine  word  (115a;  1 :158a). 


244  Menno  Simons 

13.     Justification  by  Faith 

In  the  third  place,  we  teach  with  Christ  and  say,  "Believe 
the  gospel"  (Mark  1:15).  This  Gospel  is  the  joyful  tidings  of 
God's  favor  and  grace  toward  us,  and  of  the  forgiveness  of  our 
sins  through  Jesus  Christ.  This  message  faith  accepts  through 
the  Holy  Ghost ;  the  believer  does  not  behold  his  former  right- 
eousness or  unrighteousness,  but,  like  Abraham,  "against  hope 
believes  in  hope"  (Rom.  4:18)  with  the  wkole  heart  depends 
entirely  upon  the  grace,  word  and  promise  of  the  Lord,  since  he 
well  knows  that  God  is  true  and  His  promises  can  not  fail. 
Thereby  the  heart  is  renewed,  converted,  made  spiritually  mind- 
ed, peaceful  and  joyous,  a  child  of  God  is  born.  The  believer 
approaches  with  full  confidence  the  throne  of  grace  (Heb.  4:16) 
and  becomes  a  joint  heir  with  Christ  and  of  eternal  life.  (9a; 
1 :20a). 

Behold,  kind  reader,  we  do  not  seek  our  salvation  in  works, 
words  or  sacraments,  as  do  the  theologians,  although  they  ascribe 
this  to  us,  but  we  seek  it  alone  in  Jesus  Christ,  and  through  no 
other  means  in  heaven  or  earth.  In  this  only  means  we  comfort 
ourselves  and  in  no  other.  We  hope  by  the  grace  of  God  to 
abide  in  it  unto  death. 

But  that  we  avoid  sinful  works  and  desire  to  conform  our- 
selves in  our  weakness  to  His  word  and  commandment,  this  we 
do  because  He  has  thus  taught  and  commanded  us.  For  whoso- 
ever does  not  walk  according  to  His  doctrine,  testifies  by  his 
deeds  that  he  does  not  believe  in  Him  nor  know  Him,  and  that 
he  is  not  in  the  communion  of  tlie  saints.  (John  1.^:7;  I  John 
3:10;  5:10;    II  John  6). 

All  those,  now,  who  with  believing  hearts  accept  and  receive 
this  means  of  divine  grace,  Christ  Jesus,  and  believe  and  confess 
that  through  His  sacrifice,  death  and  blood  their  sins  are  for- 
given, that  His  wrath  will  nevermore  be  upon  them,  that  they 
will  not  be  lost,  that  He  accepts  tliem  as  His  beloved  sons  and 
(laughters  and  gives  them  eternal  life;  all  such  are  of  a  peacealile 
and  joyous  spirit  and  give  thanks  to  God  with  renewel  hearts; 


Justification  by  Faith  245 

for  the  power  of  the  Spirit  quickens  and  changes  them  into  new- 
ness of  life,  and  they  walk  thus  by  the  gift  and  grace  of  the 
Holy  Spirit  in  the  power  of  the  new  birth,  according  to  the 
measure  of  their  faith,  in  obedience  to  their  God  who  has  shown 
them  so  great  love  (462a;  II  :262a). 

Those  who  trust  in  their  works  or  ceremonies  for  salvation 
deny  thereby  the  grace  and  merits  of  Christ.  For  if  our  recon- 
ciliation consisted  in  works  and  ceremonies,  grace  would  come 
to  naught  and  the  merits  and  virtue  of  the  blood  of  Christ  would 
all  be  void.  O  no!  it  is  grace  and  will  be  grace  in  all  eternity, 
all  that  the  merciful  Father  through  His  dear  Son  and  Holy 
Spirit  has  done  for  us  grievous  sinners  (115b;  1 :158a). 

He  [Gellius  Faber],  I  presume,  well  knows  that  we  em- 
phatically teach  that  by  no  outward  works,  however  great  and 
goo<l  they  may  appear,  we  could  be  saved  or  entirely  please 
GckI,  for  they  all  are  in  every  instance  mixed  with  imperfection 
and  weakness,  and  through  them,  on  account  of  the  corruption 
of  the  flesh,  we  can  not  acquire  the  righteousness  required  in  the 
commandments.  We  point  therefore  alone  to  Jesus  Christ  who 
is  our  only  and  eternal  righteousness,  reconciliation  and  propitia- 
tion with  the  Father,  and  know  of  no  trust  in  our  own  works. 
My  reader,  I  write  the  truth  in  Christ  and  lie  not  (246a;  II  :25a). 

If  God  should  judge  us  according  to  our  own  worthiness, 
righteousness,  works  and  merits,  and  not  according  to  His  great 
goodness  and  mercy,  then  I  confess  with  holy  David,  that  no 
man  coukl  stand  before  His  judgment  (Psa.  143:2;  130:3). 
Therefore  it  is  far  from  us  that  we  trust  in  or  console  ourselves 
with  anything  but  the  grace  of  God  though  Christ  Jesus ;  for  it 
is  He  and  none  other  who  has  perfectly  fulfilled  and  satisfied  the 
righteousness  required  by  God.  We  are  also  aware,  by  the 
grace  of  God,  that  all  saints,  from  the  beginning,  have  lamented 
the  proneness  to  sin,  of  their  flesh,  as  e.  g.  Moses.  David,  Job, 
Isaiah.  Paul,  James,  and  John. 

But  for  Christ's  sake  we  are  in  grace,  for  Christ's  sake  we 
are  heard,  for  Christ's  sake  our  failings  and  weaknesses  which 
are  committed  involuntarily,  are  remitted.  For  it  is  He  who 
.•■■tands  between  His  Father  and  His  imperfect  children  with  His 


246  Menno  Simons 

perfect  righteousness,  and  with  His  innocent  blood  luul  death, 
and  intercedes  for  all  those  who  believe  on  Him  and  who  by 
faitii  are  guided  through  the  divine  word,  turn  from  evil,  follow 
that  which  is  good,  and  who  sincerely  desire  with  Paul  that  they 
may  attain  the  perfection  which  is  in  Christ. 

Mark,  beloved  reader,  we  do  not  believe  nor  teach  that 
salvation  is  of  our  merits  and  works,  as  our  opponents  accuse 
us  without  any  truth,  but  solely  by  grace,  through  Christ  Jesus, 
as  has  been  said  (463a;  II  :263a). 

14.     Regeneration 

Do  you  think,  beloved,  that  the  new  birth  is  nothing  else 
but  that  which  the  poor  world  hitherto  has  thought  it  to  consist 
in,  namely  immersion  in  the  water  or  the  saying  of  the  words,  "I 
baptize  thee  in  the  name  of  the  Father  and  of  the  Son  and  of 
the  Holy  Ghost?"  No,  dear  brethren,  no.  The  new  birth  con- 
sists verily  not  in  water  nor  in  words,  but  it  is  the  heavenly, 
quickening  power  of  God  in  our  hearts  which  comes  from  God 
and  through  the  preaching  of  the  divine  word,  if  we  accept  the 
same  by  faith,  touches,  pierces,  renews  and  changes  our  hearts, 
so  that  we  are  converted  from  unbelief  to  faith,  from  unright- 
eousness to  righteousness,  from  evil  to  good,  from  carnality  to 
spirituality,  from  the  earthly  to  the  heavenly,  from  the  evil 
nature  of  Adam  to  the  good  nature  of  Jesus  Christ  (419a; 
II  :215a). 

God  does  not  seek  words  nor  appearance  but  power  and 
deed.  Do  you  think  it  sufficient  if  you  know  Christ  only  accord- 
ing to  the  flesh?  Or  if  you  but  say  that  you  believe  on  Him, 
that  you  are  baptized  and  are  Christians,  and  that  you  are 
purchased  by  the  blood  and  death  of  Christ?  Ah  no!  I  have 
told  you  often  and  tell  you  again,  you  must  be  born  of  God  and 
your  life  changed  and  converted  in  such  a  manner  that  you  are 
new  men  in  Christ,  that  Christ  be  in  you  and  you  in  Christ,  or 
you  can  never  be  Christians,  for,  If  any  man  be  in  Christ,  he 
is  a  new  creature"   (127b;  1 :172b). 

Here  I  would  call  on  all  the  high  and  mighty  lords,  princes, 


The  New  Birth  247 

and  rulers  under  all  the  canopy  of  heaven,  also  on  all  the  popes, 
cardinals,  bishops,  all  the  learned  and  scholars  who  from  the 
beginning  have  broken  and  obscured  the  Scriptures,  to  show  us 
one  single  word  in  the  whole  Bible  (I  say  in  the  Bible,  for 
human  fables  and  lies  we  do  not  regard)  that  an  unbelieving, 
refractory,  carnal  man,  without  true  repentance  and  regenera- 
tion, ever  was  or  ever  will  be  saved,  simply  because  he  boasts  of 
faith  and  the  death  of  Christ,  or  attends  the  mass  and  services  of 
the  priests,  as  the  whole  world  does.  If  so,  they  would  have 
gained  the  point.  But  from  the  beginning  this  never  has  been, 
nor  will  be  to  the  end  of  time.  For  if  such  impious  men  without 
repentance  and  regeneration  could  be  saved  by  hearing  masses 
and  confessing,  as  they,  poor  people,  without  the  warrant  of 
Scripture  hope,  then  it  might  of  a  truth  be  said  that  the  afore- 
mentioned means  (though  they  are  idolatrous)  were  stronger 
than  the  word  of  the  Lord.  For  the  Word  knows  no  mass,  but 
says,  "Except  ye  repent,  ye  shall  all  likewise  perish."  Then 
would  also  Moses  and  the  prophets,  Christ  and  His  apostles, 
have  been  false  witnesess ;  they  would  have  miserably  deceived 
us  poor  people  by  directing  us  upon  so  narrow  a  path  (126b; 
I:171b). 

All  who  accept  by  faith  this  grace  in  Christ  which  is 
preached  through  the  Gospel,  and  adhere  to  it  from  their  hearts, 
are  born  anew  of  God,  through  the  power  of  the  Holy  Ghost. 
Their  heart  and  mind  is  changed  and  renewed ;  yea,  they  are 
transferred  from  Adam  into  Christ.  They  walk  in  newness  of 
life,  as  willing  and  obedient  children,  in  the  grace  that  is  extend- 
ed to  them.  They  are  renewed,  I  say,  have  become  poor  in 
spirit,  meek,  merciful,  compassionate,  peaceable,  patient,  hungry 
and  thirsty  after  righteousness,  ready  to  suffer  for  the  truth ; 
tliey  strive  steadfastly  by  good  works  after  eternal  life;  for  they 
are  believing,  they  are  born  of  GckI,  they  are  in  Christ  and  Christ 
is  in  them ;  they  partake  of  His  Spirit  and  nature  and  thus  live 
by  the  power  of  Christ  which  is  in  them,  according  to  th.e  Word 
of  the  Lord.  This  is  what  it  means,  according  to  the  Scriptures, 
to  believe,  to  be  Christians,  to  be  in  Christ  and  Christ  in  us. 

My   dear    reader,   here   take   notice   how    vastly   this    sinful 


248  Menno  Simons 

woman  differs  after  conversion  in  her  faith  and  conduct,  from 
the  faith  and  conduct  of  the  world.  They  are  like  the  sinful 
woman  before  her  conversion,  but  not  after  conversion.  Whether 
such  are  believers,  I  will  let  the  intelligent  reader  to  reflect  upon 
with  the  Spirit  and  word  of  the  Lord. 

I  know  of  a  certainty  that  a  proud,  haughty,  man  whoever 
he  may  be,  is  no  Christian,  neither  is  an  avaricious,  selfish  man, 
or  a  drunken,  intemperate  man,  or  an  unchaste,  lustful  man,  or 
a  wrangling,  envious  man,  or  a  disobedient,  idolatrous  man,  or 
a  false,  lying  man,  or  an  unfaithful,  thievish  man,  or  a  defaming, 
backbiting  man,  or  a  bloodthirsty,  unmerciful,  revengeful  man  a 
Christian,  even  if  he  were  baptized  a  hundred  times  and  kept 
the  Lord's  supper  daily ;  for  it  is  not  the  ordinances  or  rites, 
such  as  baptism  and  the  Supper,  but  a  true  Christian  faith  with 
its  unblamable  good  fruits,  of  which  the  ordinances  testify,  that 
makes  a  true  Christian  and  has  the  promise  of  life. 

Here  neither  masses,  holy  water,  holy  days,  rosaries,  auricu- 
lar confession  or  absolution  avail,  but  only  a  believing,  contrite, 
broken  heart,  spirit  and  mind,  a  penitent,  regenerated,  new 
heart,  a  pious,  fully  surrendered  life  (107a;   1 :147b). 

To  teach  and  believe  that  regeneration  is  obtained  through 
baptism,  my  brethren,  is  terrible  idolatry  and  blasphemy  against 
the  blood  of  Christ.  For  there  is  neither  in  heaven  nor  on  earth 
any  other  remedy  for  our  sins,  be  they  evil  propensities  or  trans- 
gressions, than  the  blood  of  Christ  alone,  as  we  have  often 
?hown  in  our  first  writings  (I  Pet.  1  :19;  I  John  1 :7 ;  Col.  1 :20). 
If  then  we  ascribe  remission  of  sin  to  baptism  and  not  to  the 
blood  of  Christ,  we  make  of  baptism  a  golden  calf  and  place  it 
in  Christ's  stead.  For  if  we  could  be  washed  or  cleansed  by 
baptism,  then  Christ  and  His  merits  would  be  displaced,  except 
we  confess  that  there  are  two  means  for  the  remission  of  our 
sins,  namely  baptism  and  the  blood  of  Christ.  But  this  is  not 
the  case,  nor  will  be  in  eternity,  for  the  immaculate,  iriost 
precious  blood  of  our  Lord  Jesus  Christ  shall  and  must  have  the 
glory,  as  all  prophets  and  apostles  have  so  clearly  prophesied  and 
testified  throughout  the  Scriptures  (406a;  II  :200b). 

My  dear  reader,  I  warn  you  with  a  faithful  heart  to  take 


Change  of  Heart  249 

heed.  He  can  not  save  you,  nor  pardon  your  sins,  nor  show  you 
His  mercy  and  grace,  except  according  to  His  word ;  namely,  if 
you  repent,  if  you  beheve,  if  you  are  born  of  Him,  if  you  do 
what  He  has  commanded  you  and  walk  even  as  He  walked.  For 
if  He  could  save  sinful,  carnal  man  without  regeneration,  faith 
and  repentance.  He  would  not  have  taught  us  the  truth.  He  is 
the  truth  and  there  is  no  lie  in  Him.  Therefore  I  tell  you  again 
that  ye  can  not  be  reconciled  with  all  your  masses,  matins, 
vespers,  ceremonies,  sacraments,  councils,  statutes  and  command- 
ments which  are  under  the  whole  heavens  and  which  the  popes 
and  their  followers  have  made  from  the  beginning.  For  they 
are  detestations  and  not  reconciliations ;  of  this  I  warn  you. 
Christ  says,  "In  vain  do  they  honor  me,  for  they  teach  the  com- 
mandments of  men."  But,  first  and  above  all,  if  you  would  be 
saved,  your  earthly,  carnal,  ungodly  life  must  be  changed.  For 
all  the  Scriptures,  with  all  their  admonitions,  threatening,  re- 
proving, miracles,  examples,  ceremonies  and  ordinances  teach  us 
nothing  but  repentance  and  a  new  life.  And  if  you  do  not 
repent,  there  is  nothing  in  heaven  or  on  earth  that  can  help  you. 
for  without  true  repentance  one  is  comforted  in  vain.  We  must 
be  born  from  above,  must  be  changed  and  renewed  in  our  hearts 
and  thus  be  transplanted  from  the  unrighteous  and  evil  nature 
of  Adam  into  the  righteous  and  good  nature  of  Christ,  or  we 
can  not  be  helped  in  eternity  by  any  means,  whether  divine  or 
human. 

That  regeneration  of  which  we  write,  from  which  follows 
the  contrite,  pious  life  having  the  promise,  comes  alone  from  the 
Word  of  the  Lord  if  it  is  rightly  taught  and  is  through  the  Holy 
Spirit  rightly  received  into  the  heart  through  faith.  (124b; 
1 :169a). 

15.     The  New  Life 

Behold,  beloved  reader,  thus  true  faith  or  true  knowledge 
begets  love  and  love  begets  obedience  to  the  commandment  of 
God,  as  said  above.  —  For  true  evangelical  faith  is  of  such 
nature  that  it  can  not  be  workless  or  idle;    it  ever  manifests 


250  Merino  Simons 

itself  in  all  righteousness  and  works  of  love,  it  dies  unto  self, 
seeks  and  fears  God  and  serves  Him  from  the  inmost  soul,  it 
clothes  the  destitute,  feeds  the  hungry,  consoles  the  comfortless, 
shelters  the  homeless,  aids  the  oppressed,  returns  good  for  evil, 
serves  those  that  injure,  prays  for  those  that  iKrsecute,  teaches, 
admonishes,  and  reproves  with  the  word  of  the  Lord,  seeks  that 
which  is  lost,  hinds  up  that  wdiich  is  wounded,  heals  that  which 
is  sick,  and  protects  that  wdiich  is  sound.  The  persecution, 
suffering  and  anxiety  which  befalls  it  for  the  sake  of  the  truth 
of  the  Lord  is  to  it  a  glorious  joy  and  consolation  (446b ; 
IT  :246a). 

For  this  can  never  fail;  where  there  is  true  Christian  faith, 
there  is  also  dying  to  sin,  a  new  creature,  true  repentance,  a 
sincere,  regenerated,  unblameable  Christian.  One  does  no  longer 
live  according  to  the  lusts  of  sin  but  according  to  the  will  of 
Tlim  who  purchased  us  with  His  blood,  drew  us  by  His  Spirit 
and  regenerated  us  by  His  Word,  namely  Jesus  Christ. 

Rut  where  faith  exists  only  in  the  mouth,  and  where  right- 
eousness, a  new  mind  and  a  pious  life  do  not  follow,  there  is 
notliing  l)Ut  unbelief,  hypocrisy  and  falsehood,  no  matter  how 
much  talking  and  disputing  about  the  Scripture  there  may  be. 
This  rule  VN-ill  remain  firm  and  can  never  be  broken.  "If  ye  live 
after  the  flesh  ye  shall  die"  (83b;   1 :118a). 

I  say  again,  he  who  believes  and  accepts  this  can  never  be 
prevented,  by  angel  or  devil,  life  or  death,  but  he  will  and  must 
love  again  from  his  inmost  heart  the  merciful  Father  who  has 
manifested  so  great  grace  and  love  toward  us  grievous  sinners, 
yea  praise,  honor,  thank,  serve  Him  and  be  obedient  to  Him  all 
the  days  of  his  life.  For  this  is  the  greatest  delight  and  joy  of 
the  believers,  that  they  in  their  weakness  may  walk  and  live 
according  to  the  will  and  word  of  the  Lord.  It  can  not  be  other- 
wi.se.  but  where  the  unfeigned  pure  love  of  God  dwells,  there 
must  be  the  voluntary  ready  service  of  that  love,  namely  the 
keeping  of  His  commandments.     (81a;    1:115). 

True  evangelical  faith  looks  upon  and  has  respect  unlo  the 
doctrine,  ceremonies,  commands,  restrictions  and  unblameable 
example  of  Christ  alone  and  strives  to  conform  thereto  with  all 


The  New  Life  251 

its  powers.  For  as  it  is  the  nature  of  fire  to  produce  nothing 
but  heat  and  flame,  of  the  sun  nothing  but  Hght  and  heat,  the 
the  water  moisture,  and  a  good  tree  good  fruit  after  its  natural 
properties,  so  also  true  evangelical  faith  brings  forth  true  evan- 
gelical fruit,  in  accordance  with  its  true,  good,  evangelical  nature ; 
Yea,  even  as  a  virtuous  bride,  through  natural  love,  is  ever 
ready  to  hear  and  obey  the  voice  of  her  bridegroom,  and  from  a 
sincere,  good,  loyal  disposition,  good-will  and  love  which  she  has 
toward  him,  will  ever  so  conduct  herself  before  her  most  faithful 
friend  and  beloved  husband  whom  she  respects  and  loves  with  all 
her  heart  that  for  his  sake  she  willingly  endures  whatever  may 
befall  her,  even  so  it  is  with  a  true  regenerated  believer  who 
has  been  joined  to  Christ  by  grace  through  faith.  He  has  be- 
come one  with  Christ  and  grafted  into  Him  through  ardent, 
fervent  love  and  is  ever  willing  and  ready  to  do  His  bidding 
and  will  whether  it  be  difficult  or  easy.  For  His  holy  name's 
sake  he  is  willing  to  endure  all  things  that  may  befall  him  at 
any  time,  be  it  joy  or  tribulation,  satiation  or  hunger,  refreshing 
or  thirst,  honor  or  dishonor,  good  or  evil  report,  imprisonment 
or  liberty,  to  live  in  the  land  or  be  exiled,  ease  or  discomfort, 
life  or  death  (84a;  1 :118b). 

The  true  believers  show  in  act  and  deed  that  they  believe, 
are  born  of  God  and  spiritually  minded.  They  lead  a  pious, 
unblameable  life  before  all  men,  they  are  baptized  according  to 
tlie  I.-ord's  command,  as  a  proof  and  testimony  that  their  sins 
are  taken  away  through  Christ's  death  and  that  they  desire  to 
walk  with  Him  in  newness  of  life;  they  break  the  bread  of 
peace  with  their  beloved  brethren,  as  a  proof  and  testimony  that 
they  are  one  with  Christ  and  with  His  church  and  that  they  have 
or  know  no  other  means  of  grace  and  of  remission  of  their  sins. 
neither  in  heaven  nor  upon  earth,  than  the  innocent  bod}^  and 
blood  of  our  Lord  Jesus  Christ  alone,  which  He  once  through 
His  eternal  Spirit,  in  obedience  to  the  Father,  has  offered 
up  and  shed  upon  the  cross  for  us  poor  sinners.  They  walk  in 
all  love  and  mercy,  they  serve  their  neighbors,  etc.  In  short, 
they  order  their  lives,  in  their  weakness,  according  to  all  the 
words,    commandments,    ordinances.    Spirit,    rule,    example    and 


252  Menno  Simons 

measure  of  Christ,  as  the  Scriptures  teach;  for  they  are  in 
Christ  and  Christ  is  in  them.  And  therefore  they  Hve  no  longer 
in  the  old  life  of  sin  after  the  first  earthly  Adam  (weakness 
excepted),  but  in  the  new  life  of  righteousness  which  is  by  faith, 
after  the  second  and  heavenly  Adam,  Christ;  as  Paul  says,  "I 
do  not  now  live,  but  Christ  liveth  in  me,  and  the  life  which  I 
now  live  in  the  flesh,  I  live  by  the  faith  of  the  Son  of  God  who 
loved  me  and  gave  himself  for  me"  (Gal.  2:20).  And  Christ 
says,  that  those  who  love  Him  will  keep  His  commandments. 
(John  14:15).     (462b;  II :262b) 

If  you  believe  truly  in  Christ  as  you  boast,  then  show  by 
your  works  that  you  believe ;  for  "the  just  shall  live  by  faith," 
as  the  Scriptures  say.  And  that  this  is  the  truth  has  been  fully 
testified  and  shown  by  the  works  of  Abel,  Enoch,  Noah,  Abra- 
ham, Isaac,  Jacob,  Joseph,  Moses,  Joshua,  Caleb,  Samuel,  David, 
Matthew,  Zaccheus,  Magdalene,  Paul  and  all  the  true  children 
of  God  who  were  from  the  beginning  and  even  to  this  day 
n27b;  1 :172b). 

The  regenerated  put  on  Christ  and  manifest  the  nature  and 
power  of  His  Spirit  in  all  their  fruits.  They  fear  God  with  all 
their  heart  and  with  all  their  thoughts,  words  and  works,  seek 
nothing  but  the  glory  of  God  and  the  salvation  of  their  beloved 
brethren.  Hatred  and  vengeance  they  know  not,  for  they  love 
those  who  hate  them,  do  good  to  those  who  despitefully  use 
them  and  pray  for  those  who  persecute  them ;  they  hate  avarice, 
liaughtiness,  unchastity,  pomp,  wantonness,  drunkenness,  adul- 
tery, fornication,  hatred,  envy,  backbiting,  lying,  defrauding, 
<;uarreling,  blood  shedding,  false  sanctity  and  idolatry,  in  short 
all  impure,  carnal  works,  and  forsake  the  world  with  all  its  lusts. 
They  meditate  upon  the  law  of  the  Lord  by  day  and  by  night, 
rejoice  over  the  good  and  are  grieved  over  the  evil.  Evil  they 
do  not  repay  with  evil,  but  with  good.  They  seek  not  self  nor 
tlieir  own  good  alone,  but  also  the  good  of  their  neighbor,  both 
as  to  body  and  soul.  They  feed  the  hungry  and  give  drink  to 
the  thirsty,  entertain  the  needy,  visit  the  sick,  comfort  the  faint- 
hearted, admonish  the  erring  and  are  ready  after  their  Master's 
example  to  give  their  lives  for  their  brethren. 


The  Christian  Life  253 

Again  their  thoughts  are  pure  and  chaste,  their  words  are 
true  and  seasoned  with  salt;  with  them  yea  is  yea  and  nay  nay, 
and  their  works  are  done  in  the  fear  of  the  Lord.  Their  hearts 
are  heavenly  and  renewed,  their  minds  peaceful  and  joyous; 
tliey  seek  righteousness  with  all  their  heart.  In  short,  they  have 
through  the  Spirit  and  word  of  God  such  assurance  of  their 
faith,  that  they  will  through  such  faith  valiantly  overcome  all 
bloodthirsty,  cruel  tyrants  with  all  their  tortures,  imprisonments, 
exiling,  spoiling  of  their  property,  stocks,  stakes,  executioners, 
tormentors  and  henchmen ;  and  out  of  a  godly  zeal,  with  an 
innocent,  pure  heart,  with  simple  yea  and  nay  they  are  willing 
to  die.  The  glory  of  Christ,  the  sweetness  of  the  Word  and  the 
salvation  of  their  souls  are  dearer  to  them  than  all  that  is  under 
heaven  (125b;  l:I70a). 

Besides  we  teach  the  true  love  and  fear  of  God,  the  true 
love  of  our  neighbor,  to  serve  and  aid  all  mankind  and  to  injure 
none,  to  crucify  the  flesh  and  its  desires  and  lusts,  to  prune  the 
heart,  mouth  and  the  whole  body  with  the  knife  of  the  divine 
word,  of  all  unclean  thoughts,  unbecoming  words  and  actions. 
Consider  now  whether  this  is  not  the  will  of  God,  the  true 
doctrine  of  Jesus  Christ,  the  rightful  use  of  the  ordinances,  and 
the  true  life,  which  is  of  God,  although  all  the  gates  of  hell  may 
wilfully  oppose  it  (445a;  II  :244a). 

In  short,  we  teach  and  urge,  as  far  as  in  us  lies,  from  the 
Word  of  the  Lord,  to  abstain  from  fleshly  lusts  which  war 
against  the  soul,  I  Pet.  2:11,  to  crucify  the  flesh  with  the  affec- 
tions and  lusts.  Gal.  5 :24,  not  to  be  conformed  to  this  world, 
Rom.  12:2,  to  cast  oflF  the  works  of  darkness  and  put  on  the 
armor  of  light,  Rom.  13:2,  to  love  not  the  world,  I  John  2:15, 
put  off  the  old  man  which  is  corrupt  according  to  the  deceitful 
lusts,  Eph.  4:22,  such  as  pride,  avarice,  unchastity,  hatred, 
envyings,  gluttony,  drinking,  idolatry ;  and  put  on  the  new  man 
which  after  God  is  created  in  righteousness  and  true  holiness, 
whose  fruits  are  faith,  love,  hope,  righteousness,  peace  and  joy 
in  the  Holy  Ghost,  Eph.  4:24;  Rom.  14:17,  Gal.  5:16,  longsuffer- 
ing.  charity,  compassion,  chastity,  earnest  hatred  and  rebuke  of 
sin  and  a  sincere,  true  love  of  and  zeal  for  God  and  His  word. 


254  Menno  Simons 

I   repeat  it,  such  repentance  is  sincere,   fruitful  and  acceptable- 
to  the  Lord  according  to  the  teaching  of  His  Word  (7b;  II  :19a). 

16.     Predestination 

ZwingH  taught  that  the  will  of  God  actuated  a  thief  to  steal 
and  a  murderer  to  kill,  and  that  their  punishment  was  also 
brought  about  by  the  will  of  God  —  which  in  my  opinion  is  an 
abomination  above  all  abominations.     (311a;    II  :294b). 

What  shall  I  say,  dear  Lord?  Shall  I  say  that  thou  hast 
ordained  the  wicked  to  wickedness,  as  some  have  said?  Be  that 
far  from  me.  I  know,  O  Lord,  that  thou  art  good  and  nothing 
evil  can  be  found  in  thee.  We  are  the  works  of  thy  hand, 
created  in  Christ  Jesus  unto  good  works,  that  we  should  walk 
therein.  Life  and  death  hast  thou  left  to  our  choice.  Thou 
wiliest  not  the  death  of  the  sinner,  but  that  he  should  repent 
and  live.  Thou  art  the  eternal  light,  therefore  hatest  thou  all 
darkness ;  thou  desirest  not  that  any  should  perish,  but  that  all 
repent,  come  to  a  knowledge  of  thy  truth  and  be  saved.  O  dear 
Lord,  so  grievously  have  they  blasi)hemed  thine  unspeakably 
great  love,  thy  mercy  and  majesty  that  they  have  made  thee,  the 
God  of  all  grace  and  creator  of  all  things,  a  very  devil,  saying 
that  thou  art  the  cause  of  all  evil  —  thou  who  art  called  the 
Father  of  lights.  Of  a  surety  evil  can  not  come  from  good,  nor 
light  from  darkness,  nor  life  from  death  ;  yet  do  they  ascribe 
their  stubborn  hearts  and  carnal  minrls  to  thy  will,  in  order  that 
they  may  continue  upon  the  broad  way  and  have  a  cover  for 
their  sins.     (171a;    T  :221b). 

17.     The  Church 

The  true  messengers  [of  the  Gospel  J  who  are  one  with 
Christ  in  Spirit,  love  and  life,  teach  that  which  is  entrusted  to 
them  by  Christ,  namely  repentance  and  the  peaceable  Gospel  of 
grace  which  He  Himself  has  received  of  the  Father  and  taught 
the  world.  All  who  hear,  believe,  accept  and  rightly  fulfill  the 
.same  are  the  church  of  Christ,  the  true,  believing  Christian 
church,  the  hodv  and  l)ride  of  Christ,  tlic  ark  of  the  Lord,  etc. 


Characteristics  of  the  Church  235 

They  are  chosen  to  proclaim  the  power  of  Him  who  has  called 
them  from  darkness  unto  His  marvelous  light  (539a;  H  :345b). 
Christ's  church  consists  of  the  chosen  of  God,  His  saints 
and  beloved  who  have  washed  their  robes  in  the  blood  of  the 
Lamb,  who  are  born  of  God  and  led  by  Christ's  Spirit,  who  are 
in  Christ  and  Christ  in  them,  who  hear  and  believe  His  word, 
live  in  their  weakness  according  to  His  commandments  and  in 
patience  and  meekness  follow  in  His  footsteps,  who  hate  evil 
and  love  the  good,  earnestly  desiring  to  apprehend  Christ  as 
they  are  apprehended  of  Him.  For  all  who  are  in  Christ  are 
new  creatures,  flesh  of  His  flesh,  bone  of  His  bone  and  members 
of  His  body  (118b;  1 :161b). 

The  true  signs  by  which  the  Church  of  Christ  may  be 
known : 

1.  The  unadulterated  pure  doctrine. 

2.  The  scriptural  use  of  the  sacramental  signs. 

3.  Obedience  to  the  Word. 

4.  Unfeigned  brotherly  love. 

5.  Candid  confession  of  God  and  Christ. 

6.  Bearing  oppression  and  hatred  for  the  sake  of  the  Word 
of  the  Lord.     (301a;    n:83b). 

Some  of  the  other  parables,  as  of  the  net  in  which  good  and 
bad  fishes  are  caught ;  of  the  wise  and  foolish  virgins  and  their 
lamps;  of  the  wedding  of  the  king's  son  and  the  guests,  and  of 
the  threshing  floor  with  wheat  and  chaff,  although  the  Lord 
spoke  them  in  allusion  to  the  church,  yet  they  were  not  spoken 
for  the  purpose  that  the  church  should  knowingly  and  wilfully 
accept  and  suffer  open  transgressors  in  its  communion ;  be- 
cause in  that  case  Christ  and  Paul  would  differ  in  doctrine, 
for  Paul  says  that  such  should  be  disciplined  and  avoided.  But 
they  were  spoken  because  many  intermingle  with  the  Christians 
in  a  Christian  semblance,  and  place  themselves  under  the  Word 
and  its  sacraments  who  in  fact  are  no  Christians,  but  are  hypo- 
crites and  dissemblers  before  their  God  ;  and  these  are  likene>} 
unto  the  refuse  fish  which  will  be  cast  out  by  the  angels  at  the 
day  of  Christ;    unto  the  foolish  virgins  who  had  no  oil  in  their 


256  Menno  Simons 

lamps;  unto  the  guest  without  a  wedding  garment  and  unto  the 
chaff.  For  they  pretend  that  they  fear  God  and  seek  Christ ;  they 
receive  baptism  and  the  Lord's  supper  and  outwardly  have  a 
good  appearance,  but  do  not  have  faith,  repentance,  true  fear 
and  love  of  God,  Spirit,  power,  fruit,  works  and  deeds  (305a; 
II  :88b). 

18.     The  Ordinances 

All  the  rites  ordained  of  God,  both  of  the  Old  and  New 
Testament,  have  been  instituted  that  our  faith  may  be  exercised 
and  our  obedience  proven.  Therefore  we  must  not  use  them  at 
our  own  pleasure,  nor  change  them  to  suit  our  fancies,  but  we 
must  use  them  as  the  Lord  Himself  has  ordained  and  coinmand- 
ed  in  His  Word  (19b;  1 :31b). 

For  the  truly  regenerated  and  spiritually  minded  Lonform 
in  all  things  to  the  word  and  ordinances  of  the  Lord ;  not  for 
the  reason  that  they  suppose  to  merit  the  propitiation  of  their 
sins  and  eternal  life;  by  no  means.  For  this  they  depend  on 
nothing  except  the  blood  and  merits  of  Christ,  relying  upon  the 
sure  promise  of  the  merciful  Father  which  was  graciously  given 
to  all  believers,  which  blood  alone,  I  say  again,  is  and  ever  will 
be  the  only  and  eternally  valid  means  of  our  reconciliation,  and 
not  works,  baptism  or  Lord's  Supper,  as  said  above.  (115b; 
1 :158a). 

Repentance  must  come  before  the  ordinances,  and  not  the 
ordinances  before  repentance.  For  the  signs  [ordinances]  of 
the  New  Testament  are  in  themselves  quite  powerless,  vain  and 
useless,  if  that  which  they  signify,  namely  the  new  contrite  life 
is  not  in  evidence  as  has  been  said  above  in  treating  of  baptism 
(285a;  II  :65a). 

Dear  reader,  understand  rightly  what  I  write.  Without 
true  repentance  neither  water,  bread,  wine,  or  ceremonies,  if 
they  were  administered  even  by  the  apostles  themselves,  will 
avail  before  Jesus  Christ.  For  in  Him  and  before  Him  a  new 
creature  alone,  a  converted,  changed  and  contrite  heart,  true 
fear  and  love  of  God,  unfeigned  love  of  one's  neighbor,  a  oon- 


Purpose  of  the  Ordinances  257 

secrated,  humble,  sober  and  peaceful  life  according  to  the  Lord's 
word  and  example,  will  avail  (285b;  II  :66b). 

To  this  end  baptism  and  the  Lord's  supper  were  instituted 
in  the  Lord's  house,  that  through  them  we  should  testify  our 
faith  and  obedience:  That  we  desire  to  walk  in  continuous  con- 
trition of  heart;  that  we  remember  His  unspeakably  great  love 
and  blessings ;  that  we  be  reminded  that  He  has  offered  for  us 
His  spotless  body  and  has  shed  His  precious  blood  for  the  recon- 
ciliation of  our  souls  in  His  exceedingly  ardent  love  for  us ;  that 
we  ever  walk  with  Him  in  unity  of  the  Spirit  and  follow  in  His 
footsteps;  that  we  love,  assist,  console,  reprove,  bear,  admonish 
and  serve  each  other  as  members  of  one  body,  and  that  we  prove 
ourselves  before  all  the  world  unto  death  as  the  regenerated 
children  of  God,  in  all  righteousness,  holiness  and  truth.  Be- 
hold, dear  reader,  for  such  purpose  were  the  signs  [ordinances] 
of  the  New  Testament  instituted  (286a;  II  :66a). 

This  is  briefly,  in  all  matters  that  concern  the  Christian 
church,  my  only  foundation  and  sincere  conviction,  that  before 
God  neither  baptism,  nor  the  Supper,  nor  any  other  outward 
ordinances  avail  if  partaken  without  the  Spirit  of  God  and  the 
new  creature,  but  that  before  God  only  faith.  Spirit,  the  new 
creature  or  regeneration  avail,  as  Paul  plainly  teaches,  Gal.  5  :6. 
All  who  by  the  grace  of  God  have  received  these  from  above, 
will  be  baptized  according  to  the  command  of  the  Lord  and 
rightly  partake  of  the  Supper.  Yea,  with  ardent  desire  they 
accept  all  the  ordinances  and  doctrine  of  Jesus  Christ  and  shall 
never  willfully  oppose  the  holy  will  and  plain  testimony  of  God 
(542a;  II  :349b). 

All  who  bring  you  another  doctrine  respecting  the  signs  or 
ordinances,  and  place  them  before  or  above  faith  and  repentance, 
deceive  you,  however  much  they  may  adorn  their  teaching  witli 
choice  words,  such  as  sealing,  sign  of  grace,  etc.,  for  it  is  in  fact 
nothing  but  human  wisdom,  deception  of  souls  and  hypocrisy. 
For,  if  the  children  under  the  Old  Dispensation  were  received 
into  the  covenant  by  circumcision  and  those  of  the  New 
Dispensation  by  baptism,  as  he  [Gellius]  says,  it  would  unde- 
niably follow  that  the  infants  who  died  before  the  eighth  day 


258  Menno  Simons 

and  those  who  were  not  circumcised  in  the  wilderness  [Josh. 
5  :5],  as  well  as  all  the  females,  were  not  in  tiie  Israelitish  church 
or  congregation,  and  consequently  had  no  share  in  the  grace, 
covenant  or  promise. 

The  same  would  also  apply  to  the  children  who  have  died 
hefore  they  could  have  been  baptized.  O  great  abomination  1 
(270b;  II  :47b). 

Ceremonies  without  tlie  reality  are  not  valid  before  God. 
For  He  is  not  such  a  God  who  has  pleasure  in  any  outward 
shadow,  ceremony,  type,  bread,  wine,  water,  and  nominal  service, 
but  in  spirit,  power,  deed  and  truth. 

Again,  the  prince  of  darkness,  the  old  serpent  and  the  devil, 
can  transform  himself  into  an  angel  of  light.  Nothing  of  an 
external  nature  is  oppressive  or  vexatious  to  him;  if  he  can 
only  gain  possession  of  the  citadel  of  our  hearts,  and  expel 
therefrom  Christ's  nature,  spirit  and  power,  he  has  already  won 
the  price  of  his  craftiness.  Yea,  if  a  man  were  baptized  even 
by  Peter  or  Paul  himself,  and  received  the  bread  of  the  holy 
"supper  from  the  Lord's  own  hand,  and  never  again  witnessed 
the  idolatry  of  the  priests,  yet  if  he  retained  but  one  of  the 
fruits  of  the  devil  whether  hatred,  envy  or  bitterness,  revenge- 
fulness  or  avarice,  pride  or  unchastity,  or  any  other  vice,  it 
woulfl  have  to  be  said  with  the  Scriptures  that  his  spirit  is 
Imgodly  and  his  life  hypocrisy  (211  ;  1 :265a). 

My  brethren,  it  was  by  no  means  permitted  to  change  one 
:letter  touching  the  ceremonies  of  the  law  of  Moses.  For  it  is 
not  the  will  of  the  almighty  God  that  we  should  follow  our  own 
inclinations  with  regard  to  the  ceremonies  which  He  has  com- 
maHdeil  us,  but  He  desires  us  alone  to  observe  His  good  will  and 
pleasure ;  for  this  purpose  He  has  commanded  them.  In  the 
outward  ceremonies  ilone  God  has  no  pleasure,  but  He  has  com- 
manded them  because  He  ever  requires  of  us  the  obedience  of 
faith.  His  wrath  has  often  come  upon  those  who  deviated  in 
the  practice  of  His  ceremonies  from  His  commandments,  as  in 
the  case  of  Nadab  and  Abihu  and  many  others.  For  it  is  His  will 
that  wc  shoulfl  not  follow  our  own  opinion,  but  that  we  should 
hear,  belie.re  and  obey  His  holy  voice.     (402a;    II  :196a). 


God's  Covenant  of  Grace  259 

For  a  trnly  believing  Christian  is  thus  minded  that  he 
neitlier  will  nor  may  do  otherwise  than  that  which  is  taught  and 
enjoined  upon  him  in  the  word  of  his  Lord.  For  he  knows  that 
all  presumption  and  disobedience  are  Hke  the  sin  of  witchcraft, 
and  the  end  thereof  is  death.  The  willfully  disobedient  are 
standing  outside  of  the  promise  ((115b;  1 :158a). 

In  the  first  place,  as  we  said  before,  we  all  are  accepted 
into  the  covenant  of  God,  not  by  any  signs  [ordinances],  but  by 
grace.  —  For  Abraham  was  already  in  God's  covenant  before  he 
was  circumcised,  as  Paul  shows,  that  his  faith  was  counted  for 
righteousness  when  he  was  yet  uncircumcised  (Rom.  4:3,11); 
and  because  he  was  in  God's  covenant,  justified  by  faith,  there- 
fore God  commanded  him  the  circumcision. 

To  all  those  who  are  thus,  by  faith,  accepted  of  God  through 
grace  into  the  covenant  of  peace,  with  Abraham,  God  has  given 
as  evidences  of  their  faith  His  ceremonies  and  figurative  signs. 
Not  that  they  are  thereby  justified,  for  if  it  were  by  the  signs,  it 
wouk!  not  be  grace,  but  that  they  should  be  justified  and  be 
children  of  God,  children  of  the  promise,  etc.,  by  faith,  which 
tliey  should  show  by  their  obedience  to  the  commandments  of 
God,  having  been  called  and  accepted  through  grace  and  con- 
soled by  His  promise.  For  those  who  are  obedient  unto  God 
are  His  friends   (John  15:14). 

Behold,  dear  reader,  in  tjiis  manner  Abraham  was  circumcised 
ynd  thus  we  are  baptized,  because  it  is  thus  commanded  of  God. 
He  who  disobeys  the  voice  of  the  Lord  commanfling  these  cere- 
monies, and  despises  the  performance  of  them  because  of  their 
supposed  triflingness,  not  observing  that  they  were  commanded 
of  God,  excludes  himself  from  the  covenant  of  grace,  by  his 
stubborn  disobedience,  neither  does  he  seal  his  faith  that  it  is 
fruitful  and  living,  but  on  the  contrary,  he  proves  that  it  is 
unfruitful  and  dead  before  God.  For  he  hears  not  the  voice  of 
his  Lord  nor  lives  in  accordance  therewith,  but  despises  it  as 
vain  and  useless. 

Therefore  observe  and  know  that  we  are  not  accepted  into 
the  covenant  by  an  outward  sign,  but  alone  by  grace  through 
Christ  Jesus.     And  because  we  are  by  grace  in  the  covenant, 


260  Menno  Simons 

therefore  He  has  given  and  instituted  for  us  His  signs,  that  they 
sliall  be  observed  by  tliem  to  whom  He  has  commanded  them, 
namely  the  beHevers. 

For  if  it  were  possible  that  we  could  come  into  the  covenant 
of  God  by  any  signs  or  ceremonies,  then  the  merits  of  Christ 
would  be  vain  and  grace  ended.  No,  brethren,  no.  Abraham 
was  already  chosen,  accepted  and  justified  by  God,  through  faith, 
before  he  was  circumcised,  and  because  he  believed  and  was 
justified  through  faith,  therefore  circumcision  was  commanded 
him  of  God,  that  he  should  thereby  seal  his  faith. 

Again,  Abraham  and  all  his  seed,  born  of  Isaac,  together 
with  others  were  aJready  included  in  God's  covenant,  women  as 
well  as  men,  and  the  promise  was  given  to  both,  yet  it  was  not 
commandeoj  that  the  females  should  be  circumcised,  but  the 
males.  Observe  well,  dear  reader,  had  they  obtained  the  coven- 
ant of  God  through  the  signs  and  not  through  grace,  then  the 
females  must  have  been  excluded  and  without  the  promise.  Not 
so,  it  was  by  grace,  it  is  grace,  and  it  will  in  all  eternity  be 
grace  (416b;  H  :213b). 

19.     Baptism 

We  are  not  regenerated  because  we  have  been  baptized,  . . . 
but  we  are  baptized  because  we  have  been  regenerated  by  faith 
and  the  Word  of  God  (I  Pet.  1  :23).  Regeneration  is  not  the 
result  of  baptism,  but  baptism  the  result  of  regeneration.  This 
can  indeed  not  be  controverted  by  any  man,  or  disproven  by  the 
Scriptures  (418b;  II  :215a). 

Faitli  is  to  precede  baptism.  For  tlie  beginning  of  all  right- 
eousness which  avails  before  God  is  faith,  from  vvliich  baptism 
results  as  a  sign  and  proof  of  obedience.  If  the  infants,  then, 
had  faith,  their  baptism  would  not  be  forbidden  by  the  alleged 
words  in  Matthew  and  Mark  (402b;  197a). 

The  Scriptures  know  of  only  one  remedy,  wiiich  is  Christ 
with  His  merits,  death  and  blood.  Hence,  he  who  seeks  the 
remission  of  his  sins  through  baptism,  rejects  the  blood  of  the 
Ix)rd  and  makes  water  his  idol.     Therefore  let  every  one  have  a 


Baptism  261 

care,  lest  he  ascribe  the  honor  and  glory  due  to  Christ,  to  the 
outward  ceremonies  and  visible  elements  (17b;  1 :32a). 

The  believing  receive  remission  of  sins  not  through  baptism, 
but  in  baptism,  in  the  Allowing  manner:  as  with  their  whole 
heart  they  believe  the  precious  Gospel  of  Jesus  Christ  which  has 
been  preached  and  taught  to  them,  namely  the  glad  tidings  of 
grace,  remission  of  sins,  peace,  favor,  mercy  and  eternal  life 
through  Jesus  Christ,  our  Lord,  they  experience  a  change  of 
mind,  renounce  self,  bitterly  repent  of  their  old  sinful  life, 
and  with  all  diligence  give  attendance  to  the  Word  of  the  Lord 
who  has  shown  them  such  great  love ;  and  fulfil  all  that  He  has 
taught  and  commanded  in  His  holy  Gospel.  Their  confidence  is 
firmly  established  upon  the  word  of  grace  promising  the  remis- 
sion of  sins  through  the  precious  blood  and  the  merits  of  our 
Lord  Jesus  Christ.  They  therefore  receive  holy  baptism  as  a 
token  of  obedience  which  proceeds  from  faith,  an  evidence 
before  God  and  His  church  that  they  firmly  believe  in  the  remis- 
sion of  sins  through  Christ  Jesus,  as  has  been  preached  and 
taught  them  from  the  Word  of  God  (406a;  H  :201a). 

With  the  sacrifices,  also  of  the  Old  Testament  was  con- 
nected atonement  in  the  Scriptures,  not  because  of  the  worthi- 
ness of  the  sacrifices  upon  the  altars,  for  the  blood  of  bulls  and 
goats,  says  Paul,  could  not  take  away  sin  (Heb.  10:4)  ;  all  that 
might  and  could  be  ofifered  was  moreover  beforehand  the  Lord's, 
yes  all  the  cattle  upon  a  thousand  hills,  says  David  (Psa.  50:10)  ; 
but  because  they  truly  believed  the  word  of  divine  promise  and 
therefore  were  obedient  to  His  command.  Similarly  now  the 
remission  of  sin  is  preached  through  baptism,  not  for  the  sake 
of  the  water  or  of  ceremonies  perfomed  by  us ;  we  say  it  again, 
Christ  alone  is  the  means  of  grace;  but  because  we  accept  the 
promises  of  the  Lord  by  faith  and  in  obedience  fulfill  His  word 
and  will  (18a;  1 :32b). 

20.     Import  of  Baptism 

All  who  by  the  grace  of  God  have  been  translated  from 
Adam  into  Christ,  and  been  made  partakers  of  the  divine  nature 
and  are  baptized  of  God  with  the   Spirit  and  fire  of  heavenly 


262  Menno  Simons 

love  will  not  contend  so  deridingly  against  the  Lord  and  say : 
What  can  water  avail,  but  they  say  with  trembling  Saul :  "Lord, 
what  wilt  thou  have  me  to  do?"  and  with  the  penitent  on  the 
uay  of  Pentecost:  "Men  and  brethren,  what  shall  we  do?" 
They  will  renounce  their  own  wisdom  and  willingly  obey  the 
word  of  the  Lord,  for  they  are  led  by  His  Spirit,  and  through 
faith,  with  willing  obedient  hearts  perform  all  things  commanded 
tiiem  of  the  Lord. 

Rut  as  long  as  their  minds  are  not  renewed,  and  they  have 
not  the  mind  of  Christ,  Phil.  2:5;  are  not  washed  in  the  inner 
man  with  clean  water  from  the  living  fountain  of  God,  Heb 
10:22,  they  may  well  say.  What  can  water  avail  us?  For  the 
whole  ocean  would  not  cleanse  them  as  long  as  they  are  earthly 
and  carnally  minded   (22b;  1 :38b), 

2L     Infant  Baptism 

Since,  then,  we  do  not  find  in  all  Scripture  a  single  word  by 
which  Christ  has  ordained  the  baptism  of  infants,  or  that  His 
apostles  taught  and  practice  !  it,  we  say  and  confess  rightly  that 
infant  baptism  is  but  a  human  invention,  an  opinion  of  men,  a 
perversion  of  the  ordinance  of  Christ  (15b;  1 :29b). 

I  do  not  doubt  but  that  you  will  confess  that  the  faith, 
which  avails  with  God  is  a  gift  of  God,  a  gift  which  brings  forth 
all  righteousness,  and  that  such  faith  comes  from  hearing  the 
divine  word.  If,  now,  it  comes  by  hearing  the  word,  as  Paul 
leaches,  how  will  it  be  found  in  unconscious  infants,  for  it  is 
plain  that  they  can  not  be  taught,  admonished  or  instructed 
(403a;  II  :197b). 

To  baptize  before  that  which  is  required  for  baptism,  name- 
ly faith,  is  found  is  as  if  one  would  place  the  cart  before  the 
horse,  to  sow  before  plowing,  to  build  before  the  lumber  is  at 
l-.and,  or  to  seal  the  letter  before  it  is  written  (415b;  II  :211b). 

Lastly,  they  appeal  to  Origen  and  Augustine  and  say  that 
these  assert  that  they  have  obtained  infant  baptism  from  the 
apostles.  To  this  we  reply  and  inquire  whether  Origen  and 
Augustine  have  proved  it  from  Scripture.     If  they  have  done  so, 


Infant  Baptism  Unscriptural  263 

we  desire  to  hear  it.  But  if  not,  we  must  hear  and  beheve 
Christ  and  His  apostles,  and  not  Augustine  and  Origen  (21b; 
1:37a). 

Beloved,  since  the  ordinance  of  Jesus  Christ  is  unchange- 
able, and  it  alone  is  acceptable  to  the  Father ;  and  since  He  has 
commanded  that  the  Gospel  should  first  be  preached  and,  second- 
ly, those  who  believe  baptized,  it  follows  that  those  who  baptize 
and  are  baptized  without  being  taught  the  holy  Gospel  and  with- 
out faith,  baptize  and  are  baptized  on  their  own  opinion,  without 
the  doctrine  and  command  of  Jesus  Christ;  therefore  it  is  an 
ungodly,  useless  and  vain  ceremony.  For  had  Israel  circumcised 
their  females  because  it  was  not  expressly  forbidden,  they  would 
have  circumcised  without  the  ordinance  of  God,  for  He  had  com- 
manded that  the  males  should  be  circumcised.  It  is  the  same  in 
this  instance.  If  we  baptize  the  unconscious  infants,  although  it 
is  not  expressly  forbidden  in  Scripture,  just  as  it  was  not  for- 
bidden to  circumcise  the  females,  we  baptize  without  the 
ordinance  of  Jesus  Christ ;  for  He  commanded  that  those  should 
be  baptized  who  hear  and  believe  His  holy  Gospel.  Matt.  28:19; 
Mark  16:16;    Acts  2:38;  9:18;  10:48;  16:33.     (402a;  II  :196b) 

Again,  if  the  infant  baptists  assert  that  infant  baptism  is 
not  forbidden  and  that  therefore  it  is  right,  I  reply  that  it  .is  not 
expressly  forbidden  in  the  Holy  Scriptures  to  bless,  as  tliey  call 
it,  holy  water,  candles,  paims,  goblets,  and  robes,  to  hoVi  ma-s 
i-ni  other  cc-cm-iu  nies,  ye*  we  ^ay  rightfully  that  it  is  wicng.  first 
because  people  put  their  I'ust  in  these  things,  secjndly  because 
it  is  done  without  the  commandment  of  God.  for  He  has  com- 
manded us  not  a  word  thereof,  and  never  should  any  commana- 
ment  be  observed  which  is  not  contained  or  implied  in  His  holv 
Word,  either  in  letter  or  spirit  (418a;  II  :214b). 

Search  diligently  all  the  Scriptures  —  Moses  and  the  proph- 
ets, Christ  and  the  apostles  —  and  you  will  find  in  more  than 
one  instance  that  God  not  only  had  no  pleasure  in  unbidden 
ceremonies  and  worship,  but  that  He  has  often  severely  rebuked 
and  punished  those  who  observed  them.  If  such  ceremonies 
could  be  observed  with  a  good  conscience  for  the  reason  that 
there  is  no  express  command :    "Thou  shalt  not  baptize  infants," 


264  Menno  Simons 

then  it  would  also  be  justifiable  to  consecrate  water,  tapers, 
palms,  bells  and  priests,  to  say  mass,  to  build  cloisters,  cathedrals 
and  altars,  to  turn  monk  or  nun,  to  make  pilgrimages,  to  pray 
for  the  dead,  etc  ,  with  as  much  right  one  could  take  part  in  all 
these  things,  for  in  all  Scripture  there  is  not  a  word  to  be  found 
which  expressly  forbids  these  ceremonies  or  says :  You  shall 
not  do  these  things  (272b;  II  :50a). 

I  know  that  Luther  teaches  that  faith  is  present  in  infants, 
just  as  in  a  believing,  sleeping  man.  To  this  I  reply,  first,  that 
if  there  were  such  a  sleeping  faith  in  little  unconscious  infants 
(which  however  is  nothing  but  human  sophistry),  it  would  not- 
withstanding be  improper  to  baptize  such  children  so  long  as 
they  would  not  verbally  confess  it  and  show  the  required  fruits. 
For  the  holy  apostles  did  not  baptize  any  believers  while  thev 
were  asleep,  as  we  have  shown  in  our  former  writings  (404b; 
II  :199a). 

Luther  writes  that  infants  should  be  baptized  because  of 
their  own  faith,  and  adds,  if  infants  had  no  faith  their  baptism 
would  be  blaspheming  the  sacrament.  I  believe  it  to  be  a  great 
error  of  so  learned  a  man  through  whom  the  Lord  at  the  begin- 
ning of  his  writing  effected  not  a  little  good,  to  hold  that 
infants  who  are  unable  to  hear  and  to  understand,  have  faith, 
W'hile  the  Scriptures  so  plainly  state  that  they  know  neither  good 
nor  evil,  that  they  can  not  discern  right  from  wrong  (Deut. 
1  :39;  Jonah  4:11)  ;  and  he  says  that  faith  is  dormant  and  con- 
cealed in  infants  until  they  arrive  at  the  years  of  understanding, 
even  as  in  a  believing  person  who  is  asleep.  If  Luther  writes 
this  as  his  sincere  opinion,  it  shows  that  he  has  written  much  in 
vain  concerning  faith  and  its  power;  but  if  he  writes  this  to 
please  men,  may  Gorl  have  mercy  upon  him.  We  know  of  a 
truth  that  it  is  only  human  reasoning  and  a  fable  of  men,  and  by 
God's  grace  it  shall  not  make  void  tiie  word  anfl  ordinance  of 
the  Lord.  For  we  read  nowhere  in  Scripture  that  the  apostles 
baptized  a  single  believer  while  asleep.  They  baptized  those  who 
were  awake  and  not  the  sleeping  ones.  Why  then  do  they 
baptize  infants  before  they  awake  from  that  supposed  sleeping 
faith,  and  confess  it?     (15a;    1 :29a). 


Baptism  of  Households  265 

In  the  third  place,  we  answer:  We  have  in  the  Scriptures 
record  of  four  liouseholds  that  have  been  baptized,  namely  that 
of  Cornelius,  of  the  jailor,  of  Lydia  and  of  Stephanas,  Acts 
10:48;  16:15,33;  I  Cor.  1:16,  and  the  Scriptures  clearly  show 
that  in  three  of  these  households  all  were  believers,  namely  of 
Cornelius,  Acts  10:2,44-47,  of  the  jailor  Acts  16:34,  and  that  of 
Stephanas  I  Cor.  16:15.  But  touching  the  household  of  Lydia. 
the  reader  should  know  that  although  the  Scriptures  say  nothing 
definite  about  it,  it  is  not  usual  in  Scripture,  nor  the  custom  of 
the  world,  to  call  a  family  by  the  wife's  name  as  long  as  the 
husband  is  living.  Since  Luke  here  names  the  house  by  a 
woman  and  not  a  man,  reason  teaches  us  that  Lydia  was  at  that 
time  either  a  widow  or  a  virgin.  And  how  much  is  to  be  made 
of  the  supposition  that  there  were  infants  in  her  household,  we 
will  let  the  God-fearing  reader  judge.      (21a;    1 :36b). 

22.     Salvation  of  Infants 

And  althoug)|  infants  have  neither  faith  nor  baptism,  think 
not  therefore  that  they  are  lost.  O  no !  they  are  saved,  for  they 
have  the  Lord's  own  promise  of  the  kingdom  of  God;  not 
indeed  through  any  element,  ceremony  or  external  rites,  but 
only  by  grace  through  Jesus  Christ.  And  therefore  we  do  truly 
believe  that  grace  is  extended  to  them,  yea  that  they  are  accept- 
able to  God,  pure  and  holy,  heirs  of  God  and  of  eternal  life. 
On  the  ground  of  this  promise  all  Christian  believers  may  be 
assured  of  and  rejoice  in  the  truth  that  their  children  are  saved 
(20b;  1 :36a). 

Dear  reader,  this  is  to  be  held  as  a  sure,  eternal  and  un- 
<:hangeable  rule  of  divine  truth  to  fulfill  all  righteousness,  namely, 
first  the  true  preaching  of  the  holy  Gospel  of  Jesus  Christ; 
secondly,  to  hear  with  earnestness  and  to  understand ;  thirdly,  to 
•cordially  believe  the  Gospel  and  to  carry  out  its  teaching.  This 
being  the  case,  it  follows  that  the  unconscious  infants  have  no 
faith,  for  they  can  not  understand  and  learn.  —  If  they  die 
before  they  come  to  years  of  understanding  and  before  they  may 
:hear  and  believe,  they  die  under  the  promise   of  God  and  are 


266  Menno  Simons 

saved,  and  this  by  no  other  means  than  the  precious  promise  of 
grace,  given  through  Jesus  Christ,  Luke  18:16.  But  if,  havin^j 
reached  the  years  of  understanding,  they  hear  and  beUeve,  they 
should  then  be  baptized.  If  they  do  not  accept  or  beheve  the 
word  when  they  have  arrived  at  such  age,  whether  they  are 
baptized  or  not,  they  will  be  lost,  as  Christ  Himself  teaches, 
Mark  16:16  (404a;  II  :198b). 

But  the  little  children,  and  particularly  those  born  of  Chris- 
tian parents,  have  a  peculiar  promise  which  was  given  them  of 
God,  without  the  medium  of  any  ceremony,  but  of  pure  grace, 
through  Christ  Jesus,  our  Lord,  who  says,  "Suffer  little  children 
and  forbid  them  not  to  come  unto  me,  for  of  such  is  the  king- 
dom of  heaven"  (Matt.  19:14;  Mark  10:14;  Luke  18:16). 
This  promise  satisfies  and  assures  all  the  chosen  saints  of  God 
in  regard  to  their  children  that  have  not  attained  to  understand- 
ing, for  they  know  full  well  that  the  word  of  our  Lord  Jesus 
Christ  can  never  fail  nor  prove  false.  Inasmuch  as  He  has- 
shown  so  great  mercy  to  the  children  that  were  brought  unto 
Him.  that  He  took  them  up  into  His  arms,  blessed  them,  laid 
His  hands  upon  them,  promised  them  the  kingdom  of  heaven 
and  has  done  or  commanded  to  be  done  nothing  in  addition  to 
this,  therefore  Christian  believers  have  a  well  grounded  and  firm 
assurance  of  the  grace  of  God  concerning  their  dear  children, 
namely  that  they  are  children  of  the  kingdom,  of  grace,  of  the 
promise  and  of  eternal  life  through  Jesus  Christ,  our  Lord  to 
whom  alone  the  glory  belongs,  and  not  by  any  ceremony.  Yea, 
by  this  promise  they  are  assured  that  their  beloved  chiklren,  so 
long  as  they  are  not  of  understanding  years,  are  pure,  holy, 
saved,  and  acceptable  to  God,  be  they  alive  or  dead.  Therefore 
they  give  thanks  to  the  eternal  Father  through  Jesus  Christ,  our 
Lord,  for  His  inexpressibly  great  grace  toward  their  children, 
and  bring  them  up  in  the  love  of  God,  by  correcting,  teaching 
and  admonishing  them,  and  by  walking  before  them  in  an 
unblamable  life  until  they  may  hear  the  word  of  GckI,  believe  in 
ir  and  be  guided  by  it.  Then  it  is  time,  of  whatever  age  they 
may  be,  that  they,  in  obedience  to  the  word  of  Christ,  receive 
the  Christian  baptism  commanded  by  Jesus  Christ  to  all  Chri.s- 


Salvation  of  Infants  267 

tians,  and  which  His  apostles  have  thus  taught  and  practiced 
f429a;  II  :226a).  ,  '■  ^ 

It  is  in  my  opinion  a  great  error  which  some  entertain,  that 
the  children  of  Jewish  parents  were  acceptable  to  Christ  on 
account  of  circumcision,  and  that  our  children  are  acceptable  on 
account  of  baptism.  O  great  reproach,  that  in  every  instance 
Christ,  the  only  and  eternal  medium  of  divine  grace,  must  be 
set  aside  and  grace  must  be  attributed  to  the  lifeless  rites  and 
elements.  Here  I  would  ask  all  infant  baptists  how  they  are 
going  to  prove  that  these  children  [whom  Jesus  blessed]  were 
all  circumcised  and  that  there  were  nor  among  them  female 
■children?  If  they  were  acceptable  on  account  of  their  circum- 
cision, as  is  asserted,  then  why  were  not  the  adults  who  were 
circumcised  acceptable?  He  commanded  that  adults,  although 
they  were  circumcised,  should  be  baptized  upon  their  faith,  but 
concerning  infants  He  gave  no  command  to  baptize.  He  took 
tliem  into  His  arms,  laid  His  bands  upon  tliem  and  blessed 
them,  promised  them  the  kingdom  of  heaven  and  dismissed  them, 
but  did  not  baptize  them.     (18b;    1 :33a). 

23.     The  Name  "Anabaptists"  Repudiated 

We  must  also  be  the  Anabaptists  of  the  theologians,  because 
we  baptize  upon  the  confession  of  faith,  as  Christ  commanded 
His  disciples  and  as  the  holy  apostles  taught  and  practiced  .... 
We  are  informed  by  the  Scriptures  that  Paul  rebaptized  those 
-who  had  been  baptized  with  the  baptism  of  John  which  was  of 
heaven  —  because  they  had  not  been  taught  about  the  Holy 
Cihost.  Acts  19.  Inasmuch,  then,  as  we  but  baptize  according 
to  the  command  of  Christ,  and  according  to  the  teaching  and 
practice  of  the  holy  apostles,  nor  do  any  more  than  Cyprian  did, 
together  with  the  Councils  of  Nice  and  Carthage  in  this  matter 
(although  we  admit  that  we  do  not  believe  in  all  their  doctrine), 
and  inasmuch  as  we  rebaptize  those  who  were  not  baptized  with 
a  divine  baptism  (as  were  those  baptized  by  John)  but  with  the 
baptism  of  Antichrist,  and  had  at  the  time  of  their  baptism  no 
knowledge  of  divine  matters,  as  both  nature  and  the  Scriptures 
-teach,  since  they  were  unconscious  infants,   (which  was  not  the 


268  Menno  Simons 

case  with  those  baptized  of  John)  and  we  for  these  reasons  must 
be  the  Anabaptists  of  the  theologians,  it  follows,  indeed,  that 
Christ  and  His  apostles,  Cyprian  and  his  bishops,  the  Nicene 
Council  and  the  holy  apostle  Paul  also  must  have  been  Anabap- 
tists.    This  is  incontrovertible  (513a;  II  :318a). 

24.     The  Lord's  Supper 

The  holy  supper,  as  taught  by  Christ  and  His  apostles, 
reproves  all  idolatry  and  foreign  mediums  of  reconciliation,  all 
hatred,  discord  and  unrighteousness.  For  it  points  only  to  the 
one  offering  of  Christ  which  was  made  by  His  body  and  blood 
once  for  all,  as  stated.  It  expresses  Christian  peace,  unity, 
brotherly  love,  and  the  pious,  unblamable  life.      (31b;    1 :50a). 

In  like  manner  we  believe  and  confess  concerning  the  Lord's 
holy  Supper,  that  it  is  a  holy  sacramental  sign,  instituted  of  the 
Lord  Himself,  with  bread  and  w^ine,  and  enjoined  upon  His  own 
in  remembrance  of  Him,  taught  and  administered  also  according 
to  the  institution  of  the  Lord,  by  the  apostles  among  the  breth- 
ren. It  is,  first  of  all,  to  show  forth  the  Lord's  death,  as  Paul 
says,  to  remind  us  that  He  has  offered  up  for  us  His  holy  body 
and  shed  His  precious  bloo<l  for  the  remission  of  our  sins. 

vSecondly  it  is  an  emblem  of  Christian  love,  unity  and  peace 
in  the  church  of  Christ.  "For  we,  being  many,"  says  Paul,  "are 
cne  bread  and  one  body ;  for  we  are  all  partakers  of  that  one 
bread"  (I  Cor.  10:17).  For  as  a  loaf  being  composed  of  many 
grains  is  one  bread,  so  we  also  are  many  members  but  one  body 
in  Christ.  And  as  the  members  of  one  body  are  not  at  variance 
with  each  other  but  are  in  everv'  respect  of  one  mind  and  peace- 
able among  themselves,  so  it  is  with  all  those  who  in  the  Spirit 
and  faith  are  true  members  of  the  body  of  Christ. 

Thirrlly  it  is  a  communion  of  the  body  and  blood  of  Christ 
(1  Cor.  10:16),  which  communion  consists  in  this  that  Christ 
has  in  His  great  love  accepted  us  and  we  are  become  partakers 
of  Him,  as  Paul  says.  "We  are  made  partakers  of  Christ,  if  we 
hold  the  beginning  of  our  confidence  steadfast  unto  the  end." 
Heb.  3:14. 

Inasmuch  as  it  is  a  sign  instituted  by  Christ  for  the  purpose 


Significance  of  the  Lord's  Supper  269 

that  it  is  to  show  forth  and  remind  us  of  His  death,  of  love, 
peace  and  unity  among  the  brethren,  and  also  tlie  communion  of 
His  body  and  blood,  as  was  said,  therefore  none  can  rightly 
partake  of  this  supper,  according  to  Scripture,  but  he  that  is  a 
disciple  of  Christ,  flesh  of  His  flesh  and  bone  of  His  bone,  who 
seeks  the  remission  of  his  sins  in  no  other  means  than  in  the 
merits,  sacrifice,  death  and  blood  of  Christ  alone,  walks  in  unity, 
love  and  peace  with  his  brethren  and  leads  a  pious  and  unblam- 
able hfe  in  Christ  Jesus,  according  to  the  Scripture*:  (46Sb- 
H  :270a). 

It  is  as  if  Jesus  had  said  by  instituting  this  supper :  Behold 
beloved  children,  so  long  have  I  been  with  you,  liave  taught  you 
my  Father's  word,  admonished,  reproved  and  comforted  you  and 
kept  you  in  His  name;  but  now  my  hour  is  at  hand,  this  night  I 
shall  be  betrayed.  All  that  the  prophets  said  of  me  is  about  to 
come  to  an  end.  And  since  I  can  minister  to  you  no  longer  with 
my  doctrine  and  life,  I  will  at  least  serve  you  with  my  painful 
sufferings,  with  my  body,  blood,  cross,  and  death.  And  this 
indeed  is  the  reason  why  I  have  called  you  to  thi,s  supper,  name- 
ly that  I  might  institute  this  rite  with  bread  and  wine,  that  you 
should  after  my  death  from  time  to  time  come  together  to  com- 
memorate the  great  mercies  of  my  ardent  love,  so  abundantly 
manifested  toward  you,  and  especially  that  my  love  to  you  was 
such  that  I  oflPered  my  body  and  gave  my  blood  for  you.  Great- 
er love  hath  no  man  than  this,  that  a  man  lay  down  his  life  for 
his  friends.  I  have  by  my  death  obtained  for  you  everlasting 
reconciliation,  grace,  mercy,  favor  and  peace  with  my  Father, 
as  I  have  told  you,  namely.  "Even  as  the  Son  of  man  came  not 
to  be  ministered  unto,  but  to  minister,  and  to  give  his  life  a 
ransom  for  many,"  Matt.  20:28  (27a;  1 :44b). 

We  should  observe  that  in  the  Lord's  supper  Christian 
unity,  love  and  peace  are  typified  and  set  forth,  after  which  all 
true  Christians  should  seek  and  strive.  "For  we  being  many." 
says  Paul,  "are  one  bread  and  one  body;  for  we  are  all  par- 
takers of  that  one  breal,"  I  Cor.  10:17.  Like  as  natural  bread 
is  made  of  many  grains,  broken  by  the  mill,  kneaded  together 
with  water  and  baked  by  the  heat  of  the  hre,  so  also  the  church 
of  Christ  is  made  up  of  many  believers  who  are  broken  in  their 


270  Menno  Simons 

liearts  with  the  hammer  of  the  divine  word  and  are  baptized  into 
pne  body  with  the  water  of  the  Holy  Ghost  and  the  fire  of  pure, 
unfeigned  love.  And  as  the  natural  body  is  in  harmony  and 
peace  with  all  its  members,  and  as  each  member  discharges  its 
duty  to  promote  the  good  of  the  whole  body,  so  also  it  behooves 
the  true  and  living  members  of  the  body  of  Christ  to  be  in 
harmony,  of  one  heart  and  one  soul,  not  quarrelsome  and  im- 
peaceable,  not  selfish  and  envious,  not  wrathful  and  hateful,  not 
malicious,  obstinate  or  bitter  one  toward  another,  as  are  the 
ambitious,  covetous  and  proud  of  this  world ;  but  in  all  things 
be  longsufFering,  friendly,  peaceable,  ever  ready  in  true  Chris- 
tian love  to  serve  our  neighbor  to  the  extent  of  our  ability,  by 
exhortation  and  reproof,  by  comforting,  giving  of  our  means 
and  counsel,  serving  with  hard  work,  yea  by  giving  our  body  and 
life ;  ready  to  forgive  one  another  as  Christ  has  forgiven  us  and 
l;as  ministered  unto  us  by  His  word,  life  and  death  (26a;  1 :43a). 

■  \Vc  teacli,  seek,  and  desire  that  supper  which  Christ  Jesus 
Hirnself  has  instituted  and  administered,  to  be  observed  in  a 
cliurch  wdiich  is  outwardly  without  spot  or  blemish,  that  is, 
without  any  known  transgression  and  wickedness ;  for  the 
cliurcli  judges  that  of  wdiich  it  has  knowledge  but  inward  wick- 
edness which  is  not  ai)parent  to  the  Church  such  as  the  betray- 
ing of  Judas,  of  that  God  is  to  judge,  for  He  alone  tries  the 
hearts  and  reins,  an^.l  not  the  church.  It  is  to  be  observed  in 
both  kinds,  namely  bread  and  wine,  to  the  rememl)rance  of  the 
Lord's  death  and  as  a  renewal  and  evidence  of  brotherly  love 
(444b;  H  :243b). 

.'\nd  this  is  the  sum  of  the  whole  matter,  that  all  who  with 
the  disciples  and  guests  of  Christ  would  sit  at  the  Lord's  table, 
whether  they  be  of  high  or  low  station  in  life,  rich  or  poor,  must 
be  sound  in  the  faith  and  unblamable  in  conduct  and  life.  — 
But  if  any  one  has  a  good  appearance  before  men,  and  is  at 
heart  proud,  avaricious,  carnal  and  without  the  Spirit  of  God,  he 
is  not  judged  of  the  church,  but  of  the  Lord  Himself,  the  search- 
er and  trier  of  men's  hearts  and  reins,  as  the  Scripture  saith. 
Therefore  we  admonish  all  who  would  go  to  the  Lord's  table,  to 
examine  themselves  before  they  partake  of  it;    for  all  who  eat 


The  Lord's  Supper  271 

unworthily  of  this  bread  and  drink  of  this  cup,  eat  and  drink 
condemnation  and  judgment  to  themselves,  I  Cor  11-29  (28h- 
1 :46b).  •        •       \        > 

25.     On  the  Doctrine  of  the  Corporeal  Presence  of  Christ  in 
the  Bread  and  vVine 

In  the  first  place  we  must  take  heed  that  we  do  not  make 
the  visible,  perishable  bread  and  wine  the  Lord's  real  body  and 
bloo<l  as  some  do;    for  to  believe  this  is  contrary  to  all  nature 
reason  and  Scripture,  yea  it  is  evident  blasphemy  of  the  Son  of 
God,  an  abomination  and  idolatry.     But  as  Israel  had  to  keep 
the  passover  annually,  at  the  appointed  time  according  to  the 
command  of  Moses,  to  commemorate  that  the  almighty  God,  the 
God  of  Abraham,  Isaac  and  Jacob,  did  graciously  preser^-e'His 
people  trom  the  judgment  and  plagues,  when  He  slew  the  first- 
born of  the  Egyptians,  and  by  His  strong  hand  and  outstretched 
arm  led  them  out  so  gloriously  and  wonderfully  and  saved  them 
from   the   iron    furnace   of    Eg^^pt   and   the    dread    tyranny   and 
dominion  of   Pharaoh,  according  to  the  word  of   His  promise- 
and   therefore   the   paschal   lamb  is   called   the   Lord's   passover' 
that  is,  passing  over,  Ex.  12,  —  the  rite  for  the  reality,  for  the 
lamb  was  not  the  passover  although  so  called,  but  it  only  typified 
the  passover,  as  said;    so  also  the  bread  of  the  holy  supper  is 
called  the  body,  and  the  wine  the  blood  of  the  Lord,  the  si<Ti    I 
say,  for  the  reality.     Not  that  it  is  actually  the  body  and  blood 
of  Christ,  for  with  that  He  ascended  into  heaven  and  sitteth  at 
the   right   han<l   of   His   Father,   immortal   and   unchangeable   in  • 
eternal  majesty  and  glory;    but  it  is  an  admonishing  type  and  a 
memorial  of  the   fact  that  the  Son  of  God,  Jesus   Christ    has 
redeemed  us  from  the  power  of  the  devil,  from  the  dominion  of 
hell  and  eternal  death,   by  offering  up  an   immaculate  sacrifice. 
His  innocent  body  and  blood,  and  has  triumphantly  led  us  into 
the  kingdom  of  His  grace;    as  He  Himself  savs,  "This  do' in 
remembrance  of  me"  Luke  22:19  (24b;  1 :41b). 

They  believe  the  bread  of  the  Lord's  supper  to  be  the  real 
flesh,  and  the  wine  the  real  blood  of  the  Lord,  and  have  con- 
chK'cd   this    from   the   wor.'s   of   Christ,   "Take   eat.   this   i.   mv 


272  Menno  Simons 

body,"  etc.  They  do  not  consider  that  Christ  Himself,  in  the 
sixth  chapter  of  John  where  He  fully  instructs  us  about  eating 
I  lis  flesh  and  drinking  His  blood,  says  that  it  profiteth  nothing 
io  eat  His  flesh  and  drink  His  blood  literally,  neither  were 
this  possible,  for  He  would  ascend  up  to  where  He  was  before 
(Jolm  6:62,63).  And  therefore  the  eating  of  His  flesh  and 
drinking  of  His  blood  is  not  to  be  taken  according  to  the 
letter  but  according  to  the  spirit,  as  He  Himself  says,  in  the 
same  chai>ter,  "The  words  I  speak  unto  you,  they  are  spirit  and 
they  are  life."  All  who  thus  understand  this  from  the  Scrip- 
tures arc  by  many  abused  as  cursed  heretics  and  blasphemers  of 
the  sacrament,'  and  m.ust  suffer  on  account  of  it  by  water,  fire 
an  !  the  sword  (30b;  T:49a). 

26.     The  Washing  of  the  Saints'  Feet- 

The  third  ordinance  is  the  washing  of  feet  of  the  saints 
which  Jesus  Christ  has  commanded  His  disciples  (John  13: 
4-17),  and  this  for  tw®  reasons.  The  first  is  that  He  would 
have  us  know  that  He  Himself  must  cleanse  us  after  the  inner 
man  and  that  we  must  by  Him  be  washed  from  the  sin  which 
besets  us,  (Heb.  12:1)  from  all  uncleanness  of  the  flesh  and 
spirit,  that  we  may  become  purer  from  day  to  day,  as  it  is 
written:  "He  that  is  pure,  let  him  become  purer,  he  who  is  holy, 
let  him  become  more  holy,"  etc.  (Rev.  22:11).  And  tiiis  [cleans- 
ing by  the  Lord]  is  needful,  yea  it  must  be  if  we  would  be  saved. 
Therefore  Christ  says  to  Peter:  "If  I  wash  thee  not,  thou  hast 
r.C)  part  with  me"  (John  13:8).  Then  Peter  answered:  "Lord, 
rot   my   feet  only  but  also  my  hands  and  my   head."     To  this 


'  Luther  and  liis  friends  applied  tlie  reproachful  epithet  Sacrament- 
schaender  to  the  Zwinglians  as  well  as  the  Anabaptists,  since  both  denied 
the  bodily  presence  of  the  Lord  in  the  supper. 

-  Menno  Simons  mentions  feet  washing  (189;  1:242,  end  of  first 
column,  and  (7>(\);  11:44%)  as  well  as  the  holy  kiss,  though  his  extant 
••vritings  do  not  have  a  treatise  on  either  of  these  subjects.  The  follow- 
ing article  on  feetwashing  is  taken  from  Dirk  Philips'  booklet  Of  the 
Church  of  God,  Bib.  R(f.  Neeri,  vol.  X,  pp.  397-399;  Enchiridion  or 
Jfavd  Book.  Elkhart.  Ind.,  1910;    pp.  388-390. 


Feet  Washing  273 

Christ  replied :  "He  that  is  washed  needeth  not  sare  to  wash 
his  feet,  and  is  clean  every  whit"  (John  13:10). 

By  this  He  makes  it  clear  that  the  feet  washing  wherewith 
Christ  washes  us  is  very  necessary,  and  how  it  is  signified,  inas- 
much as  those  whom  He  'Iocs  not  wash  have  no  part  with  Him 
and  that  those  who  have  been  washed  by  Him  need  no  more  than 
that  their  feet  be  washed  and  they  are  wholly  clean.  For  it  is 
Christ  who  must  wash  us  from  our  sins  with  His  blood  and  He 
who  is  sprinkled  and  washed  therewith  needs  no  more  than  to 
have  the  earthly  members,  the  evil  lusts  and  desires  of  the  flesh 
mortified  and  overcome  and  through  grace  he  is  wholly  clean 
and  no  sin  imputed  unto  him  (Rom.  3  :24 ;  Eph.  1:1-7;  Col.  3  :5  , 
I  John  1:7;  Rev.  1 :5 ;  Rom.  8:13). 

The  second  reason  why  Christ  instituted  the  ordinance  of 
feet  washing  is  that  we  should  humble  ourselves  before  one  an- 
other and  that  we  hold  our  fellow-believers  in  the  highest  respect 
for  the  reason  that  they  are  the  saints  of  God  and  the  members 
of  the  body  of  Jesus  Christ  and  that  the  Holy  Ghost  dwells  in 
them.  (Rom.  12:10;  Phil.  2:3;  I  Pet.  5:5;  Jas.  4:10;  Col. 
3:12,13;  I  Cor.  3:16).  These  things  Christ  teaches  us  in  these 
words :  "Ye  call  me  IVIaster  and  Lord  and  ye  say  well :  for  so  I 
am.  HI  then,  your  Lord  and  Master,  have  washed  your  feet, 
ye  also  ought  to  wash  one  another's  feet.  For  I  have  given  you 
an  example  that  ye  should  do  as  I  have  done  to  you.  Verily, 
verily,  I  say  unto  you.  The  servant  is  not  greater  than  his  lord 
neither  he  that  is  sent  greater  than  he  that  sent  him.  H  ye  know 
these  things,  happy  are  ye  if  ye  do  them."     (John  13:13-17). 

Now  if  they  are  happy  (blessed)  who  know  and  do  this. 
how  void  of  blessing  shall  those  be  who  profess  to  be  apostles 
and  messengers  of  the  Lord  and  do  not  know  these  things,  or  if 
they  know,  do  not  do  them  or  teach  others  to  do  them. 

27.     Discipline 

It  is  evident  that  a  congregation  or  church  can  not  continue 
in  the  salutary  doctrine  and  in  a  blameless  and  pious  life  without 
the  proper  practice  of  discipline.  Even  as  a  city  without  a  wall 
and  gates,  or  a  field  without  an  inclosure  or  fence,  or  a  house 


274  Menno  Simons 

without  walls  and  doors,  so  is  also  a  church  without  the  true 
apostolic  exclusion  or  ban.  For  it  would  be  open  to  all  deceiving 
spirits,  all  godless  scorners  and  haughty  despisers,  all  idolatrous 
and  insolent  transgressors,  yes  to  all  lewd  debauchers  ami  adul- 
terers, as  is  the  case  with  all  the  great  sects  of  the  world  which 
style  themselves,  although  improperly,  churches  of  Christ.  In 
my  opinion  it  is  a  leading  characteristic,  an  honor  and  a  means 
of  prosperity  for  a  true  church  to  teach  with  Christian  discretion 
the  true  apostolic  exclusion  and  to  observe  it  carefully  with 
vigilant  love  according  to  the  teaching  of  the  holy  divine  Scrip- 
tures.    (188;  1 :241b). 

For  so  long  as  the  pastors  and  teachers  [in  the  primitive 
Christian  church]  earnestly  taught  and  required  a  pious,  godly 
life,  served  baptism  and  the  Supper  to  the  godly  alone,  and  right- 
ly practiced  discipline  according  to  the  Scriptures,  they  were  the 
church  and  congregation  of  Qirist.  But  as  soon  as  they  began 
to  seek  an  easy,  careless  life,  and  hated  the  cross  of  Christ,  they 
laid  aside  the  rod,  assured  the  people  of  peace,  and  gradually 
became  loose  in  discipline,  they  became  the  church  of  Antichrist, 
Babel,  and  the  world,  as  has,  alas,  been  fully  evident  for  many 
centuries.  Yea,  my  reader,  if  we  had  not  with  all  earnestness 
maintained  to  the  present  time  this  means  ordained  of  God  — 
scriptural  discipline  —  our  people  would,  because  of  wicked 
ones,  be  a  reproach  to  everybody,  while  now,  I  trust  they  are  in 
their  weakness  by  the  grace  of  God  (although  the  wicked  world 
will  not  acknowledge  it)  an  example  and  a  light  to  many.  (289a; 
IT  :69b). 

The  world  knows  no  other  excommunication  but  that  when 
a  great  crime  has  licen  committed,  the  executioner  bans  the 
guilty  one  with  the  sword,  gallows  or  fire  and  puts  them  to  death 
for  the  sake  of  their  evil  doing.     (291b;  II  :72b). 

It  is  evident  that  these  words  of  Christ  (Matt.  18)  teach,  in 
the  first  place,  if  any  one  should  err  or  sin  against  his  brother 
through  negligence,  infirmity,  inconsiderateness,  inexperience,  or 
ignorance,  that  he  should  not  in  consequence  hate  him,  nor  con- 
nive at  his  transgression,  but  out  of  true  brotherly  love  admonish 
and   reprove  him,   lest   his   brother   fall   into  greater  error  and 


Discipline  275 

perish ;    but  that  he  may  by  this  means  be  brought  to  overcome 
his  fault. 

In  the  second  place,  these  words  teach  us  that  he  who  has 
transgressed  should  receive  the  admonition  of  his  brother  in  love 
and  be  again  sincerely  reconciled,  as  is  also  taught  in  Matt.  5  :23, 
24.  This  is  indeed  the  nature  and  disposition  of  true  believers 
who  are  born  from  above  of  the  holy  seed  of  peace,  that  if  they 
trespass  against  a  brother,  they  have  neither  peace  nor  tran- 
quility of  heart  until  they  have  in  true  love  satisfied  him  and  are 
fully  reconciled  with  him  in  Christ,  and  that  without  hypocrisy. 
For  they  are  a  generation  of  peace,  children  of  love,  who  mani- 
fest their  Christianity  in  the  power,  and  testify  by  their  deeds 
that  they  know  God. 

Thirdly,  if  the  trespassing  brother  receives  in  obedient  love 
the  brotherly  admonition  given  him  in  sincerity,  is  humbly  recon- 
ciled and  ceases  from  his  error,  the  transgression  should  be  for- 
gotten and  forgiven  in  all  sincerity.  Even  as  God,  for  Jesus' 
sake  forgives  all  our  sins,  so  must  we  also  in  Christ  forgive  our 
neighbor  all  his  transgression  which  he  has  committed  against  us. 
And  we  must  not,  nor  can,  harbor  any  hatred  or  revenge  against 
him,  even  if  he  should  never  repent,  as  we  have  the  example  in 
Christ  and  in  Stephen. 

From  all  of  which  it  is  more  than  clear  that  these  three 
several  admonitions  of  which  Christ  here  speaks,  first  between 
him  and  you  alone,  secondly  before  witnesses,  and  thirdly  before 
the  church,  do  not  refer  to  all  offensive,  carnal  sins  of  which  the 
eternal  sentence  of  death  is  the  penalty,  but  to  the  shortcomings 
between  brother  and  brother  only.      (201a;    1 :254b). 

Therefore  take  heed.  If  you  see  your  brother  sin,  do  not 
pass  by  him  as  one  that  is  not  concerned  about  his  soul,  but  if  his 
fall  be  not  unto  death,  help  him  to  arise  immediately,  by  loving 
admonition  and  brotherly  instruction,  before  you  eat,  drink,  sleep 
or  do  anything  else,  as  one  who  ardently  seeks  his  salvation,  lest 
your  i:)Oor  erring  brother  be  hardened  in  his  sin,  and  perish. 
(633b;  II  :445a). 

But  if  he  receive  the  admonitions  of  his  faithful  brethren, 
if  he  confess  his  fall,  if  he  be  sorry,  promise  to  better  his  life, 


276  Menno  Simons 

show  works  ami  fruits  of  penitence,  then  receive  him  as  a  re- 
turning, beloved  brother,  no  matter  how  deep  may  have  been  his 
fall.  But  let  him  beware,  lest  he  mock  his  God,  for  that  he  is 
received  of  tlie  brethren  does  not  avail  if  he  be  not  accepted  of 
God.  Let  him,  I  say,  take  heed,  that  his  accepting  the  admoni- 
tions, his  sorrow,  his  promise  of  reformation  and  his  penitence 
may  be  upright  and  true  before  God,  for  He  searches  the  hearts 
and  reins  and  He  knows  all  intents  and  thoughts  of  men.  (Jer. 
17:10;  John  2:25;  Rom.  8:27). 

If  indeed  his  accepting  the  admonitions,  his  sorrow,  promise 
and  penitence  do  not  proceed  from  a  true  purpose  of  heart  and 
an  earnest,  burning  desire,  but  are  only  lukewarm  and  dissem- 
bling, spiritless,  hypocritical,  from  the  motive  that  he  does  not 
desire  to  be  publicly  excluded  from  the  communion  of  the  breth- 
ren, he  is  yet  excluded  of  Christ  and  is  a  hypocrite  in  the  sight 
of  God ;  nor  will  God  at  any  time  look  upon  him  as  being  any- 
thing else.  For  God,  the  righteous  judge,  does  not  judge  accord- 
ing to  the  outward  appearance,  but  solely  according  to  the  hidden 
intentions  of  the  heart. 

Say,  beloved,  inasmuch  as  the  matter  stands  thus  before 
God.  of  what  avail  is  it  to  have  the  mere  name  of  a  Christian 
brother,  if  he  have  not  the  inward  evangelical  faith,  love  and 
unblamable  life  of  a  true  brother  of  Jesus  Christ? 

Or  of  what  avail  is  it  to  partake  of  the  holy  Supper  of  our 
T.ord  Jesus  Qirist  with  the  brethren,  if  we  have  not  the  true 
fruits  which  are  symbolized  by  this  supper,  showing  forth  the 
death  of  Christ,  the  love  of  the  brethren  and  the  peaceable  unity 
of  the  faith  in  Jesus  Christ?  So  it  is  also  of  no  avail  to  be  in 
the  fellowship  of  the  brethren  outv/ardly,  if  we  are  not  inwardly 
in  the  communion  of  our  Lord  Jesus  Christ. 

'therefore,  brethren,  no  one  is  cut  off  by  us,  or  e.Ncluded 
from  the  fellowship  of  the  brethren  but  those  who  have  already 
exclu'led  and  separated  themselves,  either  by  false  doctrine,  or 
by  a  blamable  life,  from  Christ  and  His  communion.  For  we 
do  not  desire  to  exclude  any  one  but  to  receive  them;  not  to  cut 
off  but  to  restore,  not  to  reject  but  to  win  them  back;  not  to 
afflict  but  to  comfort,  not   to  condemn  but  to  .save  them,  etc. 


The  Ministers  of  the  Word  277 

My  brethren,  this  is  the  true  reason  why  and  to  what  end 
this  cutting  off  or  exclusion  is  so  earnestly  taught  and  command- 
ed in  the  Scriptures,  by  Christ  Jesus  and  His  holy  apostles,  first, 
for  the  sake  of  false  doctrine,  secondly,  sinful,  carnal  life,  furth- 
er that  the  disciplined  are  to  be  admonished  (those  who  are  will- 
ing to  accept  admonition).     (634a;  II  :445b). 

28.     Qualification  of  Ministers 

The  true  teachers,  shepherds  and  laborers  in  His  vineyard 
seek  nothing  but  the  eternal  honor,  glory  and  praise  of  God  and 
the  true  conversion,  regeneration  and  salvation  of  those  whose 
brotherly  care  is  entrusted  and  commanded  to  them  of  God  and 
His  church.  Yea,  He  sends  such  as  are  unblameable  both  in 
doctrine  and  life,  who  are  led  by  the  Holy  Spirit,  who  sincerely 
grieve  and  weep  with  Christ  over  those  who  do  not  realize  tiie 
gracious  time  of  their  visitation;  who  rejoice  with  all  the  angels 
of  God  over  the  conversion  of  sinners ;  who  long  for  the  salva- 
tion of  all  mankind  as  a  hungry  person  hungers  for  bread  •  who 
so  faithfully  accept  the  word  and  truth  of  the  Lord  that  they 
teach  or  practice  not  a  word  otherwise  than  Jesus  Christ  Himself 
has  taught,  practiced  and  commanded,  the  pure  unadulterated 
Biblical  word  in  the  true  sense  and  meaning  of  Christ  and  His 
apostles.     (534b;  II  :341b). 

In  the  first  place,  we  desire,  according  to  the  Word  of  (iod, 
that  no  bishop,  pastor  or  teacher  should  in  the  church  of  tnc 
Lord  be  permitted  to  teach  and  administer  the  ordinances  excej^ 
those  who  are  found  in  the  true  doctrine,  ordinances  and  life  of 
our  Lord  Jesus  Christ  and  are  unblamable  in  all  things  (I  Tim. 
3:2;  Tit.  1:6;  Lev.  21:7;  Ezek.  44:21).  Pot  the  Word  of  die 
Lord  is  truth  (John  17:17),  it  is  spirit  and  life  (John  6:63), 
therefore  it  can  not  be  administered  by  the  carnally  minded,  not 
by  children  of  eternal  death,  nor  the  untrue,  but  by  the  truthful, 
by  the  spiritually  minded,  by  those  who  rightly  confess  Jesus 
Christ  and  who  are  assured  of  eternal  life  in  their  own  hearts 
and  who  in  Christ  Jesus  live  unblamably  before  God,  that  they 
may  say  with  Paul,  "Be  ye  followers  of  me,  even  as  I  also  am  of 
Christ"  (I  Cor.  11:1).     (444a;   n:243a). 


278  Menno  Simons 

29.     Support  of  the  Ministry 

At  all  places  where  they  established  churches,  the  apostles 
ordained  bishops  and  teachers  who  were  unblamable  in  doctrine 
and  life,  and  have  never  mentioned  a  stipulated  annual  salary, 
beniiices  or  rents.  For  they  were  men  of  God,  servants  of 
Christ,  full  of  the  love  of  God  and  their  dear  bretl*'cn,  -Awd 
through  love,  through  an  inward  constraint  they  labore  !.  taught, 
sough.:,  pastured  and  watched,  not  only  for  one,  two,  oi  three 
houi."  d  week  in  the  synagogue,  but  at  all  times  an!  in  all  places, 
in  synagogues,  streets,  houses,  mountains  and  fields. 

And  as  they  had  received  the  knowledge  of  the  kingdom  of 
God,  the  truth,  love,  and  Spirit  of  God,  without  price,  so  they 
were  again  ready  to  dispense  it  according  to  their  ability  to  their 
needy  brethren  without  price.  And  as  for  the  temporal  neces- 
saries of  life,  the  church  was  sufificiently  constrained  through  love 
and  the  Spirit  and  Word  of  God  to  give  to  such  faithful  servanis 
of  Christ  and  watchers  over  their  souls  all  the  neces'^.nrics  of 
life,  to  assist  them  and  provide  for  them  that  which  they  could 
not  obtain  themselves.     (535b;  II  :341b). 

Say,  kind  reader,  did  you  ever  read  in  the  Scriptures  of  any 
prophets,  apostles,  and  shepherds  who  said  to  any  cities,  districts 
or  villages,  if  you  will  care  for  our  necessaries  of  life,  or  if  you 
will  give  us  a  certain  amount  of  money,  or  revenue,  we  will 
teach  you  the  Word  of  the  Lord  ?  O  no,  reader,  no.  It  never 
was  an!  never  will  be  the  way  of  the  holy  i)rophets,  apostles  or 
servants  of  Christ.     Of  this  we  are  sure.     (466a;  TI  :267n  ). 

30.     The  Social  Message  of  the  Church 

In  the  fourth  place  some  of  them  charge  and  assert  that  we 
have  our  property  in  common.  We  reply  that  this  charge  is 
false  and  altogether  without  foundation.  We  do  not  teach  nor 
practice  the  doctrine  of  having  all  property  in  common.  l>ut  we 
teach  and  maintain  by  the  word  of  the  Lord  that  all  true  believ- 
ers are  members  of  one  body,  are  baptized  by  one  Spiiil  into  one 
body  (I  Cor.  10:18)  and  have  one  Lord  and  one  Goi  (Eph. 
4:5,6). 


Cnristian  Stewardship  279 

Inasmuch  as  they  are  thus  one,  therefore  it  is  Christian  and 
reasonable  that  they  truly  love  one  another  and  that  the  ore 
member  be  solicitous  for  the  welfare  of  the  other,  for  both  the 
Scriptures  and  nature  teach  it.  All  Scripture  urges  charity  an.! 
love,  and  it  is  the  one  sign  by  which  a  true  Christian  may  be 
known,  as  the  Lord  says,  "By  this  shall  all  men  know  that  ye  art 
my  disciples  (that  is,  that  ye  are  Christians)  if  ye  have  love  one 
to  another."     John  13:35. 

Beloved  reader,  it  has  not  been  heard  of  that  an  intelligent 
person  clothes  and  cares  for  one  part  of  his  body  and  leaves  the 
rest  destitute  and  naked.  O,  no,  it  is  but  natural  to  care  for  ail 
the  members.  Thus  it  must  be  with  those  who  are  the  Lord's 
church  or  body.  All  who  are  born  of  God,  are  partakers  of  the 
Spirit  of  the  Lord  and  are  called  into  one  body  of  love,  accord- 
ing to  the  Scriptures,  are  ready  by  such  love  to  serve  their  neigh- 
bors, not  only  witii  money  and  goo;ls,  but  also,  according  to  the 
example  of  their  Lord  and  Head.  Jesus  Christ,  in  an  evangelical 
manner,  with  life  and  blood. 

They  exercise  charity  and  love  as  much  as  they  have  ability ; 
they  suffer  no  one  to  be  a  beggar  among  them ;  they  distribute 
to  the  necessity  of  the  saints,  receive  the  miserable,  take  the 
stranger  into  their  houses,  console  the  afflicted,  assist  the  needy, 
cloth  the  naked,  feed  the  hungry,  do  not  turn  their  face  from  the 
poor,  and  do  not  despise  their  own  suffering  members  —  tlieir 
own  flesh.     Isa.  58:7,8.     (504a;  II  :309a). 

To  repeat :  This  love,  charity  and  community  we  teach  and 
practice,  and  have  for  seventeen  years  taught  and  practiced  in 
such  manner  that  although  we  have  to  a  great  extent  been  robbed 
of  our  property  and  are  yet  robbed,  and  many  a  pious.  God-fear- 
ing father  and  mother  has  been  put  to  death  by  the  fire,  water, 
or  the  sword,  and  we  have  no  secure  place  of  abode,  as  is  mani- 
fest, and  besides  there  are  dear  times,  yet,  thanks  be  to  God. 
none  of  the  pious,  nor  any  of  their  children  who  have  been  com- 
mitted to  us,  have  been  found  to  beg.     (504b;  II  :309b). 

Is  it  not  an  annoying,  unbearable  hypocrisy  that  they  boast 
of  following  the  word  of  God.  and  of  being  the  true  Christian 
church,  and  never  realize  that  thev  have  cntirelv  lost  the  evidence 


280  Menno  Simons 

of  true  Christianity.  For  although  they  have  plenty  of  every- 
thing and  many  of  tlieir  own  people  fare  sumptuously  and  live 
in  voluptuousness,  in  superfluous  expense,  going  about  in  silk 
and  velvet,  gold  and  silver  and  all  kinds  of  pomp  and  pride  nw'' 
furnish  their  houses  with  all  manner  of  costly  ornaments,  and 
have  their  coffers  well  filled,  yet  they  suffer  many  of  their  p''^o'' 
afflicted  members,  although  they  are  their  fellow  believers,  have 
received  one  baptism  and  partaken  of  the  same  bread  with  them, 
to  go  begging,  some  of  them  suffering  from  the  bitterest  want, 
himger  and  need,  and  so  many  of  their  aged,  sick,  lame,  blind 
members  are  compelled  to  beg  their  bread  at  their  doors. 

O,  ministers,  ministers,  where  is  the  power  of  the  gosjiel 
which  you  preach?  Where  is  the  signification  of  the  Supper 
which  you  administer?  Where  is  the  fruit  of  the  Spirit  you 
have  received?  And  the  righteousness  of  your  faith  which  you 
can  paint  and  present  so  beautifully  before  the  poor  ignorant 
people?  Is  it  not  all  hypocrisy  that  you  preach  and  would  pre- 
tend and  maintain?  Are  you  not  ashamed  of  your  easy  going 
gospel  and  worthless  preaching  and  fruitless  breaking-of -bread, 
you  who  in  so  many  years  have  not  gathered  sufficient  strength 
from  your  gospel,  teacliing  and  sacraments  that  you  have  been 
able  to  preach  your  suffering,  miserable  members  from  the 
streets,  notwithstanding  the  Scripture  plainly  teaches  and  says, 
■'Whoso  has  this  world's  good  and  seeth  his  brother  have  need, 
and  shutteth  up  his  bowels  of  compassion  from  him,  how  dwell- 
eth  the  love  of  God  in  him?"  Also  Moses:  "There  shall  be  no 
beggars  among  you."  I  John  3:17;  Deut.  15:8.    (505a;  II  :310a). 

31.     The   Dangers  and  the  Right  Use  of  Riches 

Since  then  the  Lord  himself,  as  also  His  faithful  servants 
James  and  Paul,  have  in  so  clear  words  set  forth  the  dangers  of 
riches  and  of  high  station,  and  experience  teaches  how  high  they 
exalt  themselves,  as  may  be  educed  from  their  titles,  houses, 
shields,  clothes,  servants,  horses  and  dogs,  and  in  consideration 
of  Christ's  words.  Matt.  18:3,  it  would  be  more  in  accordance 
with  evangelical  righteousness,  if  Gellius,  instead,  would  diligent- 


Unworldliness  281 

ly  point  such  proud  and  exalted  persons  to  the  humiHty  of 
Christ,  that  they  may  learn  to  deny  themselves  and  to  consider 
their  origin  and  destination,  that  they  may  repent  of  their  exces- 
sive pomp  and  vanity,  their  superfluity  and  ungodliness,  fear  God 
from  their  hearts,  walk  in  His  ways  and  in  true  humiHty  of 
heart  serve  their  neighbors  with  their  riches.     (239a;  II  :17a). 

32.     Non-conformity    to    the    World 

This  is  not  a  kingdom  in  which  one  adorns  himself  with 
gold,  silver,  pearls,  silk,  velvet  and  costly  finery,  as  does  the 
proud,  haughty  world,  and  also  your  leaders,  giving  you  liberty 
to  do  likewise,  under  the  excuse  that  it  is  harmless  if  your  heart 
is  free  from  it.  So  even  Satan  might  excuse  his  pride  and 
pretend  the  lust  of  his  eye  to  be  pure  and  good.  But  this  is  the 
kingdom  of  all  humility  in  which  not  the  outward  adorning  of 
the  body  but  the  inward  adorning  of  the  Spirit  is  desired  and 
sought  with  great  zeal  and  diligence,  with  a  broken  heart  and  a 
contrite  mind.     (65b;  1 :96a). 

33.     The    Doctrine    of    Non-resistance 

The  regenerated  do  not  go  to  war  nor  fight.  They  are  the 
children  of  peace  who  have  beaten  their  swords  into  plowshares 
and  their  spears  into  pruning  hooks  and  know  of  no  war.  They 
give  to  Caesar  the  things  that  are  Caesar's  and  to  God  the  things 
that  are  God's.  Their  sword  is  the  word  of  the  Spirit  which 
they  wield  with  a  good  conscience  through  the  Holy  Ghost. 
(126a;  1 :170b). 

Since  we  are  to  be  conformed  to  the  image  of  Christ  (Rom. 
8:29),  how  can  we,  then,  fight  our  enemies  with  the  sword? 
Does  not  the  apostle  Peter  say:  "For  even  hereunto  were  ye 
called,  because  Christ  also  sufTered  for  us,  leaving  us  an  ex- 
ample, that  ye  should  follow  his  steps ;  who  did  no  sin  neither 
was  guile  found  in  his  mouth ;  who,  when  he  was  reviled,  reviled 
not  again;  when  he  suffered  he  threatened  not;  but  committed 
himself  to  him  that  judgeth  righteously"  (I  Pet.  2:21-23;  Matt. 
16:24).     And  this  accords  with  the  words  of  John  who  says: 


282  Menno  Simons 

"He  that  saith  he  abideth  in  him  ought  himself  also  so  to  walk, 
even  as  he  walked"  (1  John  2:6).  And  Christ  Himself  says: 
"Whosoever  will  come  after  me,  let  him  deny  himself,  and  take 
up  his  cross  and  follow  me."  (Mark  8:34;  Luke  9:23).  Again: 
"My  sheep  hear  my  voice.  .  and  they  follow  me"  (John  10:27). 
And  this  is  the  voice  of  Christ:  "Ye  have  heard  that  it 
has  been  said :  An  eye  for  an  eye  and  a  tooth  for  a  tooth.  But 
I  say  unto  you  that  ye  resist  not  evil ;  but  whosoever  shall  smite 
thee  on  thy  right  cheek,  turn  to  him  the  other  also"  (Matt.  5:39). 
Again :  "Ye  have  heard  that  it  was  said,  Thou  shalt  love  thy 
neighbor  and  hate  thine  enemy.  But  I  say  unto  you,  Love  your 
enemies,  bless  them  that  curse  you,  do  good  to  them  that  hate 
you,  and  pray  for  them  which  despitefully  use  you  and  persecute 
you ;  that  you  may  be  the  children  of  your  Father  which  is  in 
heaven,  for  he  maketh  his  sun  to  rise  on  the  evil  and  on  the 
good,  etc.  (Matt.  5:43-45;  Rom.  12:20;  I  Pet.  3:9;  Luke  6:34; 
I  Pet.  1:15). 

Behold  these  are  the  words  of  Christ.  All  those,  now,  who 
are  His  sheep  will  hear  His  voice.     (627b;  H  :435b). 

My  dear  reader,  if  the  poor,  ignorant  world  with  an  honest 
heart  accepted  this  our  hated  and  despised  doctrine,  whicii  is  not 
of  us  but  of  Christ,  and  faithfully  obeyed  it,  they  could  well 
change  their  deadly  swords  into  plowshares  and  their  spears 
into  pruning  hooks,  level  their  gates  and  walls,  dismiss  their 
executioners  and  henchmen.  For  all  who  accept  our  doctrine  in 
its  power,  will  by  God's  grace  not  have  any  ill  will  to  any  one 
upon  earth,  and  not  against  their  most  bitter  enemies,  much  less 
wrong  and  harm  them  by  deeds  and  actions ;  for  they  are  chil- 
dren of  the  Most  High  who  from  their  hearts  love  that  which  is 
good  and  in  their  weakness  avoid  that  which  is  evil ;  nay,  hate 
it  and  are  inimical  thereto.     (322a;  H  :103a). 

Antichrist  rules  through  hypocrisy  and  falsehood,  with 
violence  and  the  sword,  but  Christ  reigns  through  patience  with 
His  word  and  Spirit ;  neither  does  He  use  any  other  sword  nor 
sabre. 

O  man!  man!  look  u])on  the  irrational  creatures  and  learn 
wisdom.      All   roaring   lions,   all    frightful   bears,   all    devouring 


Doctrine  of  Non-resistancc  283 

wolves,  live  in  peace  among  themselves  with  their  own  species. 
But  you,  poor,  helpless  creatures,  created  in  God's  own  image  and 
called  rational  beings,  are  born  without  teeth,  claws,  and  horns 
and  with  a  feeble  nature,  speechless  and  strengthless,  yea,  neith- 
er able  to  walk  nor  stand,  but  have  to  depend  entirely  upon 
maternal  care  —  to  teach  you  that  you  should  be  men  of  peace 
and  not  of  strife.     (50b;  1 :76a). 

Peter  was  commanded  to  put  his  sword  into  the  sheath. 
All  Christians  are  bidden  to  love  their  enemies,  do  good  to  those 
who  do  them  evil,  and  pray  for  those  who  abuse  and  persecute 
them;  to  give  the  cloak  also  if  any  one  sue  them  at  law  for  the 
coat;  if  they  are  stricken  on  the  right  cheek  to  turn  to  him  who 
abuses  them  the  other  also.  Say,  beloved,  how  can  a  Christian, 
according  to  the  Scriptures,  consistently  retaliate,  rebel,  war, 
murder,  slay,  torture,  steal,  rob  and  burn  cities  and  conquer 
countries?  'Matt.  26:52;  John  18:10;  Matt.  5:12.39.40. 
(502b;  II  :306b). 

All  who  are  led  by  the  Spirit  of  Christ  know  no  sword  but 
the  Word  of  the  Lord.  Their  weapons  are  powerful,  fervent 
prayer,  a  long-suffering,  patient  heart,  strong,  immovable  faith, 
a  living  hope  and  an  unblamable  life,  as  has  been  said.  By 
such  means  the  Gospel  of  the  kingdom,  the  word  of  peace  is  to 
be  spread  and  defended  against  the  gates  of  hell.     (42b;  1 :65a). 

O,  beloved  reader,  our  arms  and  weapons  are  not  our 
swords  and  spears,  but  patience,  silence  and  hope,  and  God's 
Word.  With  these  we  must  fight  our  battle.  Paul  says,  "The 
weapons  of  our  warfare  are  not  carnal,  but  mighty  through 
God."  In  that  way  we  intend  and  desire  to  resist  the  kingdom 
of  the  devil ;  and  not  with  swords,  spears,  cannons  and  coats  of 
mail. 

True  Christians  know  of  no  vengeance,  how  ever  they  may 
be  wronged;  in  patience  they  possess  their  souls  (Luke  21:18). 
They  do  not  break  the  peace  even  if  they  should  be  tempted  by 
bondage,  torture,  poverty,  and  by  the  sword  and  fire.  They  do 
not  cry  for  vengeance,  as  does  the  world,  but  with  Christ  they 
pray,  "Father  forgive  them,  for  they  know  not  what  they  do." 
They  have,  according  to  the  declaration  of  the  prophet,  beaten 


284  Menno  Simons 

their  swords  into  plowshares  and  their  spears  into  pruning  hooks. 
(502b;  II  :307a). 

Again,  our  fortress  is  Christ,  our  defence  is  patience,  our 
sword  is  the  Word  of  God,  and  our  victory  is  the  sincere,  firm, 
unfeigned  faith  in  Jesus  Christ.  Spears  and  swords  of  iron  we 
leave  to  those  who,  alas,  consider  human  blood  and  swine's  blood 
of  well  nigh  equal  value.  He  that  is  wise,  let  him  judge  what  I 
mean.     (55a;  1 :81b). 

I  am  well  aware  that  the  tyrants  who  boast  themselves 
Christians  attempt  to  justify  their  horrible  wars  and  shedding  of 
blood,  and  would  make  a  good  work  of  it,  by  referring  us  to 
Moses,  Joshua,  etc.  But  they  do  not  reflect  that  Moses  and  his 
successors,  with  their  iron  sword,  have  served  out  their  time, 
and  that  Jesus  Christ  has  now  given  us  a  new  commandment 
and  has  girded  our  loins  with  another  sword.  —  They  do  not 
consider  that  they  use  the  sword  of  war,  which  they  wield,  con- 
trary to  all  evangelical  Scripture,  against  their  own  brethren, 
namely  those  of  like  faith  with  them  who  have  received  the 
same  baptism  and  have  broken  the  same  bread  with  them  and 
are  thus  members  of  the  same  body. 

Further  we  reply  that  we  know  and  use  no  other  sword  than 
that  which  Jesus  Christ  Himself  brought  down  from  heaven  and 
which  the  apostles  have  used  in  the  power  of  the  Spirit,  namely 
tliat  which  proceeds  from  the  mouth  of  the  Lord,  the  sword  of 
the  Spirit,  which  is  "sharper  than  any  two-edged  sword,  pierc- 
ing even  to  the  dividing  asunder  of  soul  and  spirit  and  of  the 
joints  and  marrow,  and  is  a  discerner  of  the  thoughts  and  in- 
tents of  the  heart."  With  this  sword  and  no  other  we  desire  to 
destroy  the  kingdom  of  the  devil,  reprove  all  wickedness,  preach 
righteousness,  etc.  in  like  manner  as  Jesus  Christ  and  His  holy 
apostles  and  the  prophets  did  in  this  world.  I  do  not  here  mean 
the  prophets  Elijah  and  Samuel,  understand  me  rightly,  who  also 
used  the  sword,  but  I  mean  the  prophets  Isaiah,  Jeremiah,  etc., 
who  only  reproved  with  doctrine,  and  not  otherwise. 

This  sword  we  wield  and  would  not  let  emperor  or  kings, 
or  authorities  lake  it  from  us  or  forbid  its  use.  For  Peter  says, 
"We  ought  to  obey  Gorl  rather  than  men."     To  the  praise  and 


Carnal  Warfare  285 

service  of  Him  who  has  girded  us  with  this  sword  we  must  wield 
it,  whether  it  bring  us  life  or  death,  as  it  may  please  God.  (149; 
1:198). 

Captains,  knights,  soldiers  and  such  like  bloody  men  are 
offering  to  sell  soul  and  body  for  money,  and  swear  with  uplifted 
hand  that  they  will  destroy  cities  and  countries,  apprehend  and 
kill  the  citizens  and  inhabitants  and  rob  them  of  their  posses- 
sions, although  they  have  never  harmed  them  nor  given  them  any 
provocation.  O  what  an  accursed,  wicked,  abominable  business ! 
And  yet  it  is  said  that  they  protect  the  country  and  people  and 
assist  in  administering  justice!     (98b;  1 :137a). 

It  is  clearer  than  mid-day  that  many  of  you  are  so  mad,  so 
influenced  by  the  spirit  of  the  devil,  that  ye  hate,  envy,  bite  and 
devour  one  another.  You  have  destroyed  whole  principalities, 
cities,  castles  and  citadels  with  your  accursed  wars  and  uproar, 
and  have  shed  human  blood  like  water.  You  deprive  poor 
citizens  and  peasants  (those  of  your  own  faith)  of  body  and 
possessions,  by  burning,  robbing,  plundering,  apprehending,  im- 
'position  and  torturing  even  those  who  have  never  harmed  you  or 
given  you  a  rash  word.  Such  good-for-nothing,  godless  saints, 
or  Christians  we  do  not  read  of  in  Scripture.     (129a;  1 :174b). 

I  tell  you  the  truth  in  Christ ;  the  truly  baptized  disciples  of 
■Christ,  who  are  baptized  inwardly  with  the  Spirit  and  with  fire, 
and  outwardly  with  water  according  to  God's  Word,  know  of  no 
weapons  other  than  patience,  hope,  non-resistance  and  God's 
Word.  Paul  says,  "The  weapons  of  our  warfare  are  not  carnal, 
but  mighty  through  God,  etc.  (II  Cor.  10:4,5).  Our  weapons 
are  not  such  with  which  cities  and  countries  are  desolated,  walls 
and  gates  broken  down  and  human  blood  shed  like  water,  but 
they  are  weapons  to  destroy  the  spiritual  kingdom  of  the  devil, 
put  away  ungodliness  and  break  the  flinty  hearts  that  have  never 
been  affected  by  the  heavenly  dew  of  the  holy  word.  (55a; 
1 :81b). 

Thus  we  do  not  combat  with  carnal,  but  with  spiritual 
weapons,  with  patience  and  with  the  Word  of  the  Lord,  trusting 
in  Christ,  against  the  flesh,  the  world  and  the  devil.  Nor  shall 
there  ever  be  found  other  weapons  with  us.     Therefore  be  not 


286  Menno  Simons 

afraid  of  us  (I  tell  you  the  truth  in  Christ  Jesus)  ;  for  we  do 
not  desire  your  destruction  but  your  regeneration  —  on  account 
of  which  I  have  these  seven  years  suffered  slander  and  scor-i, 
anxiety,  persecution  and  great  peril  of  being  imprisoned ;  and 
persecution  is  still  increasing.     (311;  II  :327b). 

34.     Capital  Punishment 

If  a  criminal  should  truly  repent  Ijefore  his  Ciod  and  be  born 
from  above,  he  would  then  be  a  saint  and  a  child  of  God,  a 
fellow-partaker  of  grace,  a  spiritual  member  of  the  Lord's  body, 
sprinkled  with  His  precious  blood  and  anointed  with  the  Ho^y 
Ghost  —  and  for  such  an  one  to  be  hanged  on  the  gallows, 
executed  on  the  wheel,  burned  at  the  stake  or  in  any  manner  b." 
harmed  by  another  Christian  who  in  Christ  Jesus  is  one  heart 
and  soul  with  him,  I  should  think  strange  and  out  of  place, 
considering  the  compassionate,  merciful,  loving  disposition,  spirit 
and  example  of  Christ,  the  meek  Lamb,  which  example  He  has 
commanded  all  his  chosen  children  to  follow. 

Again,  if  he  remain  impenitent  and  his  life  be  taken,  this 
would  be  nothing  else  but  to  unmercifully  cut  short  his  time  for 
repentance  of  which,  in  case  his  life  were  spared,  he  might  yet 
avail  himself ;  to  tyrannically  deliver  his  soul  which  was  pur- 
chased with  such  a  precious  treasure  unto  the  devil  —  never 
taking  into  consideration  that  the  Son  of  Man  who  .says,  "Learn 
of  me"  (Matt.  11:28).  "1  have  given  you  an  exampl;;"  (John 
13:15),  "Follow  me"  (.Matt.  16:24").  is  not  come  to  destroy 
souls,  but  to  save  them  (Matt.  18:11;  Luke  19:10).  (603b; 
II  :407b). 

Profane  history  shows  that  the  Lacedemonians  who  were 
heathen  did  not  put  their  criminals  to  death  but  imprisoned  them 
and  put  them  at  labor.     (604a  ;  II  :408a). 

35.     Swearing  of  Oaths 

W'c  arc  aware  that  the  authorities  advance  the  opinion  that 
it  is  right  to  sv.ear  wlienever  oath  is  made  to  the  truth.  Tliis  we 
answer  simply  with  the  word  of  the  Lord,  Matt.  5:33-27.     To 


Oaths  Forbidden  287 

swear  to  the  truth  was  permitted  to  the  Jews  under  the  law,  but 
to  the  Christians  it  is  forbidden  in  the  Gospel.    (471a;  II  :273b). 

Christ  says,  "Ye  have  heard  that  it  has  been  said  to  them  of 
old  time :  Thou  shalt  not  forswear  thyself,  but  shalt  perform 
unto  the  Lord  thine  oaths.  But  I  say  unto  you :  Swear  not  at 
all,  neither  by  heaven,  for  it  is  God's  throne,  nor  by  the  earth, 
for  it  is  his  footstool,  etc.  (Matt.  5:33-35).  And  you,  ]\Iicron, 
say  that  none  but  light  minded  and  false  oaths  are  thereby  pro- 
hibited, as  if  Moses  had  permitted  Israel  to  swear  lightmindedly 
and  falsely  and  that  to  us  under  the  New  Testament  only,  Christ 
has  forbidden  it. 

If  we  have  the  same  liberty  as  tlie  Israelites  in  this  matter, 

as  you  assert   then  tell  me,  why  did  the  Lord  not  say : 

Ye  have  heard  that  it  has  been  said  to  them  of  old  time:  Thou 
shalt  not  forsvv-ear  thyself,  and  I  say  unto  you  :  Obey  this  in- 
junction. But  he  says :  Moses  has  permitted  you  to  swear 
rightly ;    but  I  say  unto  you :    Swear  not  at  all. 

Since,  then,  it  is  more  than  clear  that  Jesus  Christ,  the 
teacher  of  righteousness,  points  us  away  from  the  oath  of  Moses 
which  was  an  oath  of  truth  and  was  sworn  by  the  name  of  the 
Lord  and  which  you  use  and  highly  recommend,  and  points  us  to 
the  truthful  yea  and  nay,  and  I  well  know  that  His  word  is  the 
truth  and  His  commandment  life  everlasting,  therefore  I  am^ 
frank  and  bold  thus  to  teach  it,  believing  of  a  truth  that  He  will 
not  deceive  us  by  His  teaching.     (604b;   II  :409a). 

Behold,  beloved  reader,  before  these  words  of  Christ  all 
human  laws  and  commandments  concerning  the  oath  must  yield 
and  be  abolished,  all  kinds  of  oaths  no  matter  how  they  be  per- 
formed, be  it  by  words,  or  by  raising  your  hand,  or  laying  your 
hands  upon  your  breast,  or  upon  a  cross,  or  upon  the  New  Tes- 
tament, etc.,  and  the  true  yea  and  nay,  ordained  of  the  Lord 
Himself  must  be  put  in  its  place,  if  the  authorities  and  subjects 
do  not  want  wantonly  to  transgress  the  word  of  the  Lord  and 
ignore  it  as  useless ;  for  w  hatsoever  is  more  than  yea  and  nay, 
Christ  says,  cometh  of  evil.  The  same  is  also  taught  by  James : 
"Above  all  things,  my  brethren,  swear  not,  neither  by  heaven, 
neither  by  the  earth,  neither  by  any  other  oath ;   but  let  your  yea 


288  Menno  Simons 

be  yea  and  your  nay,  nay ;   lest  ye  fall  into  condemnation."    Jas. 
5:12.     (471a;    II  :273a). 

The  Scriptures  teach  that  we  should  hear  Christ,  for  He  is 
the  king  in  Jacob,  Isa.  9:7,  the  king  of  righteousness,  the  teacher 
and  the  prophet  promised  of  God,  who  hath  taught  us  the  word 
of  the  I<"ather,  and  His  word  is  truth.  His  commandment  is 
eternal  life. 

Inasmuch  as  we  confess  and  sincerely  believe  that  no  emper- 
or or  king  may  rule  or  command  contrary  to  His  word,  since,  He 
is  the  head  of  all  princes  and  the  King  of  all  kings  (Rev.  1  :5 ; 
19:16)  and  to  Him  every  knee  shall  bow  which  is  in  heaven,  in 
earth  or  under  the  earth  (Phil.  2),  and  He  has  so  plainly  for- 
bidden us  to  swear  and  pointed  us  to  yea  and  nay  alone,  this  is^ 
the  reason  why  we,  fearing  the  Lord,  do  not  and  may  not  swear, 
though  we  must  hear  and  suffer  so  much  on  that  account  from 
the  world.     (470b;  II  :272a). 

The  oath  is  required  for  no  other  purpose  than  to  obtaJH 
truthful  statement  and  testimony.  Can,  then,  the  truth  not  be 
told  without  an  oath?  Do  all  tell  the  truth  who  are  under  oath? 
You  will  admit  that  the  first  question  is  to  be  answercvl  in  the 
affirmative  and  the  second  in  the  negative. 

Is,  then,  the  oath  itself  the  truth  of  the  testimony,  or  does^ 
the  truth  depend  upon  him  who  swears  the  oath  ?  Why  then  do- 
not  the  authorities  require  the  truth  to  be  told  with  yea  and  nay,, 
as  ordained  of  God,  rather  than  with  an  oath  which  God  has- 
forbidden?  For  they  can  notwithstanding  punish  those  who  are 
found  false  in  their  yea  and  nay,  the  same  as  those  wb.o  commit 
perjury. 

I  trust  that  no  person  is  so  confused  as  not  to  know  that  the 
ordinances  of  God  which  are  of  heaven  can  never  give  way  to 
the  earthly  ordinances  of  men.     (605b;    II  :410a). 

We  hereby  pray  all  lords  and  authorities,  for  Jesus'  sake, 
to  fear  the  Lord  sincerely,  and  to  be  subject  to  the  word  of  the 
Lord  in  this  matter  of  the  oath.  We  ask  them  to  consider  why 
they  require  the  oath,  namely,  that  that  shall  be  fulfilled  to  which 
oath  is  made.  Inasmuch,  now,  as  we  deem  our  yea  and  nay  to  be- 
of  no  less  import  than  an  oath,  why,  then,  require  any  further 


Calling  of  Magistrates  289 

affirmation  of  us  than  the  word  of  the  Lord  teaches  and  allows? 
That  yea  is  yea  and  nay  nay  with  all  true  Christians,  is  fully 
proven  by  those  who,  in  our  Netherlands,  are  so  tyrannically 
visited  with  imprisonment,  confiscation  and  torture,  with  fire,  the 
stake  and  the  sword,  when  indeed  with  one  word  they  could 
escape  all  this,  if  they  would  misuse  their  yea  and  nay.  But  as 
they  are  born  of  the  truth,  therefore  they  walk  in  the  truth,  and 
testify  to  the  truth  unto  death,  as  may  be  abundantly  seen  in 
Flanders,  Brabant,  Holland,  West  Friesland,  etc.  (472b; 
274b). 

36.     Duties   toward   the   Magistracy 

In  temporal  things  we  teach  and  exhort  that  the  emperor, 
king,  lords  and  princes,  yes  all  in  authority,  are  to  be  sincerely 
obeyed  in  all  their  laws  and  regulations  as  far  as  they  are  not 
contrary  to  God's  word.     (Rom.  13:1-3).     (56a;  1 :82b). 

Therefore  we  pray  you  through  the  mercy  of  God,  O  yc 
great  ones  of  the  earth  whom  we  acknowledge  as  our  gracious 
lords  in  all  temporal  things,  that  you  let  the  eternal  mighty  King, 
Jesus  Christ  be  the  only  Savior,  Lord  and  Sovereign  of  our 
souls,  even  as  He  was  ordained  of  His  Father,  and  you  confine 
your  service  and  office  to  temporal  matters  to  which  you  have 
been  called.  For  we  desire  with  all  our  hearts  to  render  "unto 
Caesar  the  things  which  are  Caesar's  and  unto  God  the  things 
that  are  God's."     (lib;  1 :24b). 

Again,  that  we  should  be  disobedient  to  the  magistracy  in 
the  things  to  which  they  are  ordained  of  God,  is  not  true ;  under- 
stand me,  in  lawful  things,  such  as  working  on  dykes,  roads  and 
rivers,  paying  duty,  taxes,  tribute,  etc.  But  that  they,  contrary 
to  Jesus  Christ,  by  commandments  of  men,  undertake  to  rule  and 
lord  it  over  our  conscience,  following  their  own  wantonness  and 
not  the  will  of  God,  to  this  we  do  not  consent,  but  much  rather 
sacrifice  possessions  and  life,  than  for  any  man's  sake,  be  he 
even  emperor  or  king,  to  sin  knowingly  against  Jesus  Christ  and 
His  holy  word.     (149b;    1 :199a). 

The  writings  which  we  have  published  during  several  years 
abundantly  prove  that  the  accusation  against  us  of  disobedience 


290  Menno  Simons 

to  tlie  magistracy  is  unfounded  and  untrue.  We  confess  and 
have  always  confessed  as  long  as  with  our  small  talent  we  have 
served  the  word  of  the  Lord,  that  the  office  of  the  magistrates  is 
ordained  of  God ;  and  we  have  always  been  obedient  to  tliem 
when  their  demand  was  not  contrary  to  the  word  of  God,  and 
we  desire  to  do  so  all  our  lives.  For  we  are  not  so  ignorant  but 
know  well  what  the  word  of  God  teaches  and  demands  of  us  in 
this  respect.  Taxes  and  duties  we  pay,  as  Christ  has  tauglit  d ". 
and  Himself  has  rendered  (Matt.  17:22).  We  pray  for  the 
imi)erial  majesty,  kings,  lords,  princes  and  all  in  authority  and 
honor  and  obey  them  (I  Tim.  2:2;  Rom.  13:1).  (498b;  II  :302b). 
W^e  resist  neither  the  emperor,  king,  nc"  any  authority  in 
thai,  over  which  tliey  are  given  jurisdiction  b'-  God,  bin  we  are 
ready  to  render  all  obedience  even  unto  deat'.i  in  all  things  that 
a:e  not  contrary  I)  (ioJ  and  God's  Word,  ;.nd  we  know  \/elI 
what  liit  Si  riptures  Teach  and  enjoin  con:e'"  'in;,'  this  matter 
(Rom.  13:1-8).  But  we  desire  mercy  of  you  to  the  extent  that 
we,  under  your  gracious  protection,  may  in  liberty  of  conscierce 
live,  teach,  work,  and  serve  the  Lord.     (11a;    1 :23b). 

37.     Liberty  of  Conscience 

Tell  me,  kind  reader,  v.hcre  have  you,  in  all  the  days  of 
your  life  read  in  the  apostolic  Scriptures,  or  heard,  that  Christ 
or  tlie  apostles  called  upon  the  power  of  the  magistracy  against 
those  who  would  not  hear  their  doctrine  or  obey  their  words? 
Yea,  reader.  I  know  to  a  certainty  that  wherever  the  government 
is  to  perform  the  ban  with  the  sword,  there  is  not  the  true 
knowledge,  Spirit,  word  and  church  of  Christ.     (290;  11:71). 

1  repeat,  if  we  are  disobedient  to  God  in  religious  matters, 
we  are  willing  and  anxious  to  be  instructed,  taught,  and  correct- 
ed by  the  Word  of  God,  for  we  strive  diligently  to  do  and  to 
fulfill  His  most  holy  will.  Or  if  we  are  not  obedient  unto  the 
Einperor  in  matters  over  which  God  has  called  and  ordained 
him  to  rule,  then  we  will  willingly  submit  to  punishment,  such  as 
should,  in  your  judgment  be  laid  upon  us.  But  if  we  with  all 
our  heart  seek  and  fear  the  Lord  our  God,  as  I  trust  we  do,  and 
are  willingly  obedient  to  the  imperial  majesty  in  temporal  things, 


Faith  is  God's  Gift  291 

as  we  should  be  according  to  the  Word  of  God,  and  notwith- 
standing for  the  sake  of  the  truth  of  the  Lord  we  must  suffer 
and  be  persecuted,  and  put  to  death,  then  it  is  in  our  place  to 
consider  that  "the  disciple  is  not  above  his  master  nor  the  servant 
above  his  lord."  Yet  you  should  know  and  realize,  O  ye  beloved, 
illustrious  lords,  ye  judges  and  keepers  of  the  law,  that  as  often 
as  such  are  apprehended,  condemned  and  put  to  the  sword  by 
you,  you  thrust  your  tyrannical  sword  into  the  blessed  body  of 
our  Lord  Jesus  for  they  are  "of  his  flesh  and  of  his  bones"  (Eph. 
5  :30)  ;  they  are  His  chosen,  beloved  brethren  and  sisters  who 
are  with  Him  born  from  above  of  one  Father  (John  1 :13)  — 
From  their  whole  heart,  drawn  and  led  by  the  Holy  Spirit,  they 
have  through  faith  given  themselves  to  the  service  of  our  beloved 
Lord  Jesus  Christ  and  henceforth  do  not  live  according  to  their 
own  will,  but  alone  according  to  the  will  of  God  and  the  direc- 
tion of  His  holy  blessed  word.  They  would  surrender  all  they 
possess  upon  earth  and  suffer  slander,  scourging,  persecution, 
anxiety,  famine,  thirst,  nakedness,  cold,  heat,  poverty,  imprison- 
ment, banishment,  fire,  sword  or  any  other  manner  of  death 
rather  than  to  deny  the  Gospel  of  grace,  forsake  the  truth  of 
God,  or  depart  from  the  love  which  is  in  Christ  Jesus.  But  the 
vain  doctrines  and  commandments  of  men  they  will  not  accept. 
(431;  11:229). 

Faith  is  a  gift  of  God,  therefore  it  can  not  be  forced  upon 
any  one  by  worldly  authorities  or  by  the  sword ;  alone  througl- 
the  pure  doctrine  of  the  holy  Word  and  with  humble  ardent 
prayer  it  must  be  obtained  of  the  Holy  Ghost  as  a  gift  of  grace. 
Moreover  it  is  not  the  will  of  the  Master  of  the  house  that  the 
tares  should  be  rooted  up  as  long  as  the  day  of  reaping  is  not  at 
hand,  as  the  Scriptural  parable  teaches  and  shows  with  great 
clearness. 

Now  if  our  persecutors  arc  Christians,  as  they  think,  and 
accept  the  word  of  God,  why  do  they  not  heed  and  follow  the 
word  and  commandment  of  Christ?  Why  do  they  root  up  the 
tares  before  the  time?  Why  do  they  not  fear,  lest  they  root  n  > 
the  good  wheat,  and  not  the  tares?  Why  do  they  undertake  to 
do  the  duty  of  angels  who,  at  the  proper  time,   shall  bind  the 


292  Menno  Simons 

tares  in  bundles  and  cast  them  into  the  furnace  of  everlasting 
fire? 

Since  we  injure  no  man  upon  the  whole  earth  in  the  very 
least  by  our  faith,  or  unbelief  (as  they  say),  it  would  be  right 
that  they  commit  us  with  our  belief  or  unbehef  to  the  Lord  and 
His  judgment  alone  who  at  His  own  time  will  judge  all,  and  not 
like  savage  mad  pagans  proceed  against  us  with  their  devouring 
sword.  It  is  the  right  and  true  disposition  of  a  true,  pious 
Christian  to  seek  the  poor  erring  sinner  to  repentance  and  not 
to  destruction,  as  these  do.     (150;  1:199). 

Christ  Jesus  with  His  powerful  word  and  Holy  Spirit  is  the 
protector  and  Lord  of  His  church,  and  not  the  empe-or,  king, 
or  any  worldly  potentate.  The  kingdom  of  the  Spirit  mu-^t  bt* 
protected  and  defended  by  the  sword  of  the  Spirit,  ant'  not  with 
the  carnal  sword.  This  is,  according  to  the  doctrine  and  ex- 
ample of  Christ  and  His  apostles,  too  clear  to  be  controverted. 

Further  I  say:  If  the  government  rightly  knew  Christ  and 
His  kingdom,  they  would  in  my  opinion,  rather  choose  death, 
than  with  their  worldly  power  and  sword  undertake  to  settle 
spiritual  matters,  which  are  not  subject  to  the  authority  of  man 
but  to  that  of  the  great  and  almighty  God  alone.  But  now  t^ey 
[the  magistrates]  are  taught  by  their  theologians  tin;'  they 
should  arrest,  imprison,  torture  and  slay  those  who  are  not 
obedient  to  their  doctrine,  as  may,  alas,  be  seen,  in  many  cities 
and  countries.     (323;  n:104). 

Beloved  rulers  and  judges,  if  you  take  to  heart  these  cited 
Scriptures,  and  diligently  reflect  upon  them,  you  will  observe 
that  your  office  is  not  your  own,  but  God's  ofiice  and  service : 
and  it  is  in  your  place  to  humble  yourselves  before  His  majesty, 
fear  His  great  and  adorable  name  and  rightly  and  reasonably 
])erform  your  ordained  office;  further  that  you  sliouM  noi  so 
unscrupulously,  with  your  earthly  and  temporal  po  ver.  under- 
take to  adjust  that  which  belongs  to  the  jurisdiction  and  king- 
dom of  Christ,  the  Prince  of  all  princes,  you  should  not  by  your 
iron  sword  judge  and  punish  that  which  is  reserved  solely  for 
the  judgment  of  the  Most  High,  namely  the  faith  and  matters 
pertaining  thereto,  as  also  Luther  and  others  maintained  in  the 


Liberty  of  Conscience  293 

beginning,  but  after  they  had  come  to  a  higher  and  more  exalted 
station,  they  have  forgotten  it  all.     (449;  II,  p.  303). 

How  haughtily  do  they  assume  without  any  awe  or  fear  the 
authority  of  God  and  the  office  of  the  Holy  Ghost;  they  drive 
Jesus  Christ,  the  head  of  all  princes  and  powers,  to  whom  is 
given  all  power  in  heaven  and  on  earth,  from  the  throne  of  His 
divine  majesty,  and  judge  with  their  iron  sword,  after  their  own 
blind  opinion  and  carnal  purpose  the  chosen  God-fearing,  pious 
hearts  who  are  enlightened  in  God  through  Jesus  Christ.  (139; 
1:186). 

Say,  beloved  where  do  the  Holy  Scriptures  teach  that  in 
Christ's  kingdom  and  church,  conscience  and  faith  which  stand 
under  the  authority  of  God  alone,  are  to  be  regulated  and  ruled 
by  the  violence,  tyranny,  and  sword  of  the  magistracy?  In  what 
instance  have  Christ  and  the  apostles  ever  done,  advised  or  com- 
manded this?  For  Christ  says  simply:  'Beware  of  the  false 
prophets,'  and  Paul  commands  that  a  heretic  is  to  be  shunned 
after  one  or  two  admonitions.  John  says  that  we  shall  not  greet 
or  receive  into  our  houses  the  transgressor  who  does  not  bring 
the  doctrine  of  Christ.  But  they  say  not:  Down  with  the 
heretics,  arraign  them  before  the  magistrates,  imprison  them, 
drive  them  from  cities  and  countries,  cast  them  into  the  fire  and 
water,  as  the  Romish  have  done  for  many  years,  and  even  now 
is  found  to  a  great  extent  among  you  who  fancy  yourselves  to 
adhere  to  the  Word  of  God.     (334a;   11:118). 

Do  not  excuse  yourselves,  beloved  sirs  and  judges,  on  the 
plea  that  you  are  the  servants  of  the  Emperor.  It  will  not 
acquit  you  in  the  day  of  vengeance.  It  availed  Pilate  nothing 
that  in  the  name  of  the  Emperor  he  crucified  Christ.  Serve  the 
Emperor  in  civil  matters  as  far  as  the  Scripture  warrants,  and 
serve  God  in  divine  matters.  In  the  day  of  Christ  you  can  not 
justify  yourselves  by  the  authority  of  men. 

Do  not  interfere  with  Christ's  jurisdiction  and  kingdom,  for 
He  alone  is  the  ruler  of  the  conscience  and  beside  Him  there  is 
none  other;  let  Him  in  this  matter  be  your  Emperor  and  His 
holy  word  your  placard  and  you  will  soon  become  tired  of 
tyranny  and  murdering.     (58b;  1:86). 


294  Menno  Simons 

Besides,  the  proud,  carnal,  worldly,  itlolatrous  an;l  tyran- 
nical princes  who  do  not  know  God  (1  speak  of  the  evil  princes) 
set  up  their  mandates,  decrees  and  laws  as  authoritative,  how- 
ever much  they  may  be  contradictory  to  God  and  His  blessed 
Word;  just  as  if  the  almighty  Father,  the  Creator  of  all  things 
who  holds  heaven  and  earth  in  His  hands,  who  rules  all  things 
by  the  Word  of  His  power,  had  ordained  them  to  command,  rule 
and  according  to  their  own  judgment  prescribe  ordinances  not 
only  in  the  temporal  kingdom  of  this  perishable  world,  but  also 
in  the  heavenly  kingdom  of  our  Lord  Jesus  Christ.  O  no, 
beloved,  no.  This  is  not  the  will  of  God,  but  it  is  an  abomina- 
tion in  His  sight  if  mortal  man  will  usurp  for  himself  His 
authority.     (439;    n:238). 

1  think,  beloved  brethren,  that  I  have  clearly  shown  that  the 
excuses  of  the  tyrants  by  which  they  would  avert  their  tyraimical 
murdering  to  be  just  and  right,  are  heathenish  in  principle 
(154;  1:205). 

Say  now,  all  who  are  guilty  of  innocent  blood  and  who 
would  palliate  your  conduct  with  the  mandate  of  the  Emperor, 
wdiere  have  you  read  a  single  word  in  all  the  teachings  of  Christ 
wdiich  gives  authority  to  torture  or  put  to  death  any  one  for  the 
sake  of  faith  ?  Where  have  the  apostles  ever  taught  or  coun- 
tenanced such  a  practice?  Should  not  matters  of  the  spirit, 
i.  e.,  of  faith,  be  subject  to  the  judgment  of  the  spirit  alone? 
Why  do  the  Emperor  and  you  undertake  to  usurp  the  authority 
of  God,  judging  things  which  you  understand  not  and  which  are 
not  committed  to  you?  Do  you  not  consider  what  befell  l^har- 
aoh,  Antiochus,  Herod  and  many  others,  because  they  feared 
not  the  Most  High  and  raged  against  His  people?  Dear  men. 
how  wilful,  arrogant  and  proud  you  are  toward  Him  who 
created  you !  Do  you  suppose  that  the  Scriptures  are  mocking 
us  and  are  not  the  truth?     (153;    1:204). 

The  first  parable  is  explained  by  Christ  himself:  "lie  that 
sovveth  the  good  seed  is  the  Son  of  man  ;  the  field  is  tiie  world 
(understand  it  rightly,  the  field  is  the  world,  and  not  the  church, 
as  Gellius  would  have  it)  ;    the  good  seed  are  the  children  of  the 


Liberty  of  Conscience  295 

kingdom,  but  the  tares  are  the  children  of  the  wicked  one;  the 
enemy  that  sowed  them  is  the  devil ;  the  harvest  is  the  end  of 
the  world;    and  the  reapers  are  the  angels."     Matt.  13:37-39. 

My  reader,  understand  it  rightly.  Christ,  the  Son  of  man 
sows  His  seed  (God's  word)  through  His  Spirit  in  the  world. 
All  who  hear  and  believe  it  and  fulfill  it  in  obedience  are  here 
called  the  children  of  the  kingdom.  In  the  same  manner  the 
enemy  sows  his  tares  (false  doctrine)  in  the  world,  and  all  that 
hear  and  follow  him  are  called  the  children  of  evil.  Both  wheat 
and  tares  grow  together  in  the  same  field,  namely  the  world. 
The  husbandman  does  not  want  the  tares  to  be  plucked  out 
before  their  time,  that  is,  he  desires  not  that  they  should  be 
delivered  to  destruction,  but  be  permitted  to  remain  vmtil  the 
harvest,  lest  the  wheat  be  destroyed  with  the  tares. 

Oh  my  rearler,  if  the  preachers  rightly  understood  this 
parable  and  had  the  true  fear  of  God.  they  would  not  cry  out 
so  vehemently  against  us  poor  people  who,  alas,  everywhere  are 
in  their  opinion  tares,  Anabaptists  and  schismatics :  Away  and 
to  death  with  the  heretics  —  even  if  we  held  heresies,  from 
which  God  preserve  us.  Alas,  alas!  it  is  the  good  wheat  which 
they  thus  destroy.  But  what  does  our  testimony  avail?  Satan 
must  persecute  and  murder,  for  it  is  his  nature  and  work,  as  the 
Scriptures  teach.     (304b;  HrSSa). 

38.     Higher   Education 

Reader,  do  not  misunderstand  me.  Learning  and  a  knowl- 
edge of  languages  I  have  never  in  my  life  despised,  but  have 
from  my  youth  honored  and  loved.  Although  I  have  not 
acquired  them,  yet  (thanks  be  to  God)  I  am  not  so  bereft  of  my 
senses  that  I  should  despise  or  ridicule  the  knowledge  of  the 
languages  through  which  the  precious  word  of  divine  grace  has 
come  to  us.  I  wish  from  my  heart  that  I  and  all  the  pious 
possessed  such  learning,  if  we  could  in  true  humility  use  it 
rightly  to  the  praise  of  our  God  and  the  service  of  our  neighbor, 
in  the  pure  fear  of  God.     (357a;  IT  :145b). 


296  Menno  Simons 

39.     Worldly  Titles 

Say,  kind  reader,  did  you  ever  hear  or  read  that  the  holy 
apostles  and  prophets  were  covetous  of  such  high,  vain  titles,  as 
are  the  theologians  and  preachers  of  the  v^orld?  It  is  true,  the 
word  Rabbi  or  Master  was  applied  to  the  ambitious  scribes  and 
Pharisees,  but  not  to  the  apostles  and  prophets.  For  we  do  not 
read  of  Doctor  Isaiah,  or  Master  Ezekiel,  or  Reverend  Paul  or 
Peter.  No,  no;  those  who  have  rightly  taught  the  Word  of  the 
Lord  were  not  in  their  time  honored  by  the  world  with  such 
high-sounding  names.     (46.Sa;  II  :266a). 

40.     Anti-Secrecy 

Lo,  kind  reader,  thus  we  have  from  the  beginning  of  our 
ministry  been  ready  and  desirous  to  give  an  account  of  our  faith 
to  every  person  who  asked  it  in  good  faith,  whether  they  were 
ruler  or  citizen,  learned  or  unlearned,  rich  or  poor,  man  or 
woman.  And  today  we  are  ready  to  do  so  as  far  as  is  possible  to 
us,  for  we  are  not  ashamed  of  the  Gospel  of  the  glory  of  Christ. 
If  any  one  desire  to  hear  from  us,  we  are  prepared  to  teach;  if 
any  one  wish  to  know  our  principles,  it  is  our  hearty  desire,  if 
our  writings  do  not  suffice,  to  explain  them  clearly.  —  For  it  is 
our  earnest  endeavor  that  the  truth  may  be  brought  to  light.  But 
the  blood-thirsty  murder  of  Antichrist  must  not  be  attempted,  I 
say,  for  it  is  of  the  devil  and  inconsistent  to  a  Christian.  (515b; 
II  :321b). 

41.     Duties  to  Children 

The  Holy  Scriptures  teach  that  God  purifies  the  heart  by 
faith,  that  faith  comes  by  hearing,  and  righteousness  through 
faith.  Therefore  let  all  parents  who  truly  love  their  cliildren 
take  heed  that  they  rightly  and  clearly  instruct  them  from  the 
Word  of  God  as  soon  as  they  may  be  able  to  receive  and  under- 
stand it ;  that  they  may  guide  them  in  the  way  of  truth  and 
zealously  watch  over  all  their  life;  that  they  may  from  youth 
learn  to  know  the  Lord  their  God,  to  fear,  love,  honor,  thank 
and  serve  Him ;    so  that  the  inborn  evil  nature  of  sin  may  not 


Parents'  Duties  297 

rule  in  them  nor  overcome  them  to  the  everlasting  shame  of  their 
poor  souls.     (110b;  1 :151b). 

Therefore  all  you  who  fear  the  Lord  and  love  your  children 
with  a  love  that  is  of  divine  nature,  seek  their  salvation  with  all 
your  heart,  even  as  Abraham,  Tobit  and  the  Maccabean  mother 
did.  If  they  transgress,  correct  them  firmly;  if  they  err,  exhort 
them  lovingly;  if  they  are  childish,  bear  them  patiently;  as  they 
are  able  to  receive  it,  instruct  them  Christian-like.  Dedicate  and 
consecrate  them  to  the  Lord  from  their  youth;  watch  over  their 
souls  as  long  as  they  are  committed  to  your  care,  that  you  may 
not  lose  your  heavenly  reward  on  their  account.  Pray  without 
ceasing  as  this  pious  Syro-phoenician  woman,  that  the  Lora  mav 
grant  them  His  grace,  that  they  may  resist  the  devil,  subdue 
their  sinful  nature  through  the  Lord's  Spirit  and  help,  and  walk 
from  their  youth  up  before  God  and  His  church  in  all  righteous- 
ness, truth  and  wisdom  in  a  true,  firm  faith,  unfeigned  love  and 
living  hope,  in  an  upright  and  holy  life,  unblamable  and  without 
ofifence,  abounding  in  the  fruits  of  faith  unto  eternal  life.  Amen. 
(112a;  1 :153b). 

My  beloved  brethren  and  sisters  in  Christ,  who  sincerely 
seek  to  follow  God's  Word,  instruct  your  children  from  youth 
up,  and  daily  admonish  them  with  the  word  of  the  Lord ;  set 
them  the  example  of  a  blameless  life.  Teach  them  and  admon- 
ish in  proportion  to  the  development  of  their  understanding,  con- 
strain and  correct  them  with  discretion  and  moderation,  without 
anger  or  bitterness,  lest  they  be  discouraged.  Spare  not  the  rod 
if  necessity  require  it. 

I  write  and  admonish  you  again,  take  heed  lest  the  bloo  1 
and  condemnation  of  your  children  come  upon  you.  H  you  love 
them  with  a  godly  love,  teach,  admonish  and  instruct  them  in 
God,  lest  the  word,  blood  and  death  of  the  Lord  be  made  unto 
them  of  no  efifect  and  His  name  and  church  be  slandered  on 
their  account  by  the  unwise. 

Pray  to  almight}--  God  for  the  gift  of  His  grace,  that  in  His 
great  mercy  He  may  guide  and  keep  them  through  His  Spirit  in 
the  right  path.  Be  concerned  about  their  salvation  as  for  your 
own    souls.      Teach,    instruct,    admonish,    threaten,    correct    and 


298  Menno  Simons 

chastise  them  as  may  be  requiretl.  Do  not  permit  them  to  keep 
company  with  undiscipHned,  wicked  chikh-cn  among  whom  they 
hear  and  learn  nothing  but  lying,  swearing,  fighting  and  knavery. 
Urge  them  to  read  and  practice  writing  and  bring  them  U]i  in 
habits  of  industry.     (220b;  1 :274b). 

My  brethren  in  Christ,  if  we  should  see  any  one  in  danger 
of  being  drowned  or  burned,  or  in  any  dangers  that  threaten 
their  lives,  and  there  were  a  prospect  that  we  could  render  them 
help,  would  not  our  inmost  souls  be  moved  with  compassion 
toward  them,  if  haply  we  might  afford  relief?  Undoubtedly. 
And  now  we  see  with  our  own  eyes,  if  we  but  believe  God's 
Word,  that  they  are  walking  in  the  shadow  of  eternal  death  and 
liable  to  be  devoured  by  hell  and  its  unquenchable  fire,  unless 
from  their  heart  they  turn  unto  Christ  and  His  word,  repent  and 
be  saved  as  the  Scriptures  teach.  Therefore  consider  the  terrible 
wretchedness  of  their  poor  souls  which  will  live  forever,  either 
in  heaven  or  in  hell ;  and  strive  diligently  and  faithfully  that  in 
some  way,  through  your  faithful  ministry  of  love  and  by  the 
direction  and  instruction  of  the  divine  word  they  be  rescued  and 
delivered  from  everlasting  destruction  and  be  made  partakers  of 
salvation.  For  genuine  love  is  of  such  a  nature  that  it  is 
constantly  hungering  and  thirsting  after  the  glory  of  God  and 
the  salvation  of  all  men,  even  of  those  who  are  strangers  to  us 
according  to  the  flesh.     (220a;  1 :273b). 

42.     The  Glorious  Hope 

Finally  I  beseech  and  exhort  you  to  consider  with  all 
diligence  and  earnestness  that  wdiich  is  promised  in  the  world  to 
come  to  all  the  overcomers  and  soldiers  of  Jesus  Christ,  namely 
the  incorruptible,  eternal  kingdom,  the  crown  of  glory  and  the 
life  that  will  remain  forever.  Therefore,  O  thou  people  of  God, 
put  on  thine  armor  and  make  ready  for  the  conflict  —  not  with 
external  weapons  and  armor  as  the  blood-thirsty  barbarous 
world,  but  alone  with  unwavering  faith,  tranquil  patience  and 
fervent  prayer.  It  will  and  can  not  be  otherwise,  the  combat  of 
the  cross  must  be  fougiit  and  the  winepress  of  suffering  must  be 
trodden.     O   thou   bride  and   sister  of   Christ,  prepare  thyself. 


God's  Sure  Promises  299 

The  thorny  crown  must  pierce  thy  head  and  the  nails  transfix 
thy  hands  and  feet ;  thy  back  must  be  scourged  and  thy  face 
spit  upon.  Gird  thyself  and  be  prepared,  for  thou  must  go  with 
thy  Lord  and  Bridegroom  without  the  camp,  bearing  His  re- 
proach. At  tlie  place  of  the  gallows  thou  must  ofifer  up  thy 
sacrifice.  Watch  and  pray.  Thine  enemies  are  more  numerous 
than  the  hairs  of  thy  head  or  the  sand  of  the  sea.  Though  their 
hearts,  hands,  feet  and  swords  are  exceedingly  red  and  stained 
with  blood,  be  not  dismayed,  for  God  is  thy  leader.  Thy  life  on 
earth  is  an  incessant  warfare.  Fight  valiantly  and  thou  shalt 
receive  the  promised  crown.     (158b;  1 :210b). 

For  although  the  children  of  Abraham  were  grieved  with 
much  sorrow  and  pain  for  some  hundreds  of  years,  yet  the  Lord 
according  to  His  pomise  led  them  forth  victoriously  and  gave 
them  the  land  of  promise.  So  also  it  will  be  with  us.  If  we 
doubt  not  His  promises,  but  cling  to  them  with  a  firm  faith,  as 
Abraham;  if  by  faith  we  fear,  love,  honor,  thank  and  serve  the 
Lord  who  has  given  them,  walk  in  His  commandments  and  pos- 
sess our  souls  in  patience,  though  ever  so  lamentably  we  are 
persecuted  by  the  hellish  Pharaoh  and  his  fierce,  unmerciful 
servants,  though  we  be  oppressed,  smitten,  robbed,  murdered, 
burned  at  the  stake  or  drowned  in  the  water,  yet  shall  the  day  of 
our  salvation  quickly  arrive  and  all  our  tears  shall  be  wiped 
from  our  eyes  and  we  shall  be  arrayed  in  the  white  silken  robe 
of  righteousness  and  with  Abraham,  Isaac  and  Jacob  follow  the 
Lamb  and  sit  down  in  the  kingdom  of  God,  and  possess  the  land 
of  eternal  peace.  Praise  God,  ye  who  suffer  for  Christ's  sake, 
and  lift  up  your  heads,  for  the  time  is  near  when  ye  shall  hear, 
"Come  ye  blessed,"  and  ye  shall  then  eternally  rejoice  with  Him. 
(87a;  1 :122b). 


XX 


MENNO  SIMONS'  WRITINGS 


Plain   and  Clear  Proof  Against   the  Blasphemy   of 

John  of  Leiden 
The  Spiritual  Resurrection 
Meditation  on  the  Twenty-fifth  Psalm 
The  New   Birth 
The  Foundation 
Christian  Baptism 

The  Reason   Why  I  do  not  Cease  Teaching 
Of  the  True  Christian  Faith 
Loving   Admonition,   on    Discipline 
Brief  and   Clear   Confession,   to   John   a'   Lasco 
Clear  Account  on  Excommunication 
Confession   of  the   Triune  God 
Questions  and  Answers,  on   Discipline 
Confession  Concerning  Justification,  etc. 
Brief  Defense  to  all  Theologians 
Humble  Supplication  to  all  Magistrates 
Defense  and  Reply  Concerning  False  Accusations 
The  Cross  of  Christ 
Reply  to  Geilius  Fabcr 
Confession,  on  the  Incarnation  of  Christ   (Reply  to 

a'  Lasco 
Reply  to  Martin  Micron 
Duties  Toward  Children 
Instruction  on  the  Excommunication 
Answer  to  Sielis  and  Lemeke 


Place  in 

Place  in 

THE  Folio 

THE  Com- 

Edition 

plete 

OF  1681 

Works 

OF  1871 

619-631 

J 1 :425-440 

177-185 

I :229-237 

160-176 

1 :21 3-228 

120-130 

1:165-178 

1-70 

T:  11-102 

393-433 

11:189-231 

435-445 

11:233-255 

71-120 

1 :103-164, 

631-637 

11:441-449 

517-542 

11:325-350 

337-350 

11:120-137 

383-391 

11:179-188 

473-478 

11:276-281 

457-473 

11:257-276 

331-336 

11:115-120 

325-330 

11:107-114 

491-516 

11:297-323 

133-150 

1:179-212 

225-324 

II:     1-105 

351-382 

11:139-177 

543-618 

11:351-424 

215-222 

1 :269-276 

185-214 

I :239-268 

479-490 

11:283-295 

Menno  Simons'  Writings  301 

LETTERS 

To  the  Melchiorites  at  Amsterdam,  folio  edition  of  Menno's  works, 
637-640;    English  works,  1:277-280. 

To  the  Brethren  in  Amsterdam,  folio  edition,  641-642;  English 
works,  1:281-282. 

To  the  Brethren  at  Franeker  in  Friesland,  Bib.  Ref.  Neerl,  7:444- 
447;    English  works,  1:283-284. 

To  the  Brethren  at  Embden  in  East  Friesland,  Bib.  Ref.  Neerl. , 
7 :448-450 ;    English  works,  1 :284-285. 

To  the  Brethren  in  the  Waterland,  folio  edition,  392;  English  works, 
II  :232. 

To  Margaret  Edes,  folio  edition,  434;    English  works,  11:401-402. 

To  the  wife  of  Leonard  Bouwens,  folio  edition,  455-456;  English 
works,  11:449-451. 

To  the  Brethren  in  Prussia.  Complete  works  of  Menno  Simons, 
German,  Elkhart,  Indiana,  1881;    11:652-656. 

To  David  Joris.  Ncdcrl.  Archief  voor  K.  Geschicdenis,  vol.  5,  1845, 
pp.  72,-77.    Zcitschr.  f.  hist.  Theol,  1863,  pp.  143-146. 

On  Church  Discipline.     Doopsges.  Bijdragen,  1894,  pp.  62-69. 

To  an  afflicted  widow,  folio  edition,  336;  English  works,  11:113. 
A  collection  of  various  books  of  Menno  Simons  was  printed 
in  1600  and  1601  at  Hoorn  in  Holland.  His  works  (not  com- 
plete) were  for  the  first  time  printed  in  1646.  The  large  Folio 
Edition  of  Menno  Simons'  Complete  Works  was  published  at 
Amsterdam  in  1681  by  H.  J.  Herrison.  In  the  English  language 
The  Complete  Works  of  Menno  Simons  appeared  in  1871  at 
Elkhart,  Indiana,  and  in  1876-1881  the  works  were  printed  at 
the  same  place  in  the  German  language.^  A  critical  edition  of 
Menno's  writings  is  in  preparation  in  Holland. 

1  The  repeated  assertion  that  the  translators  and  printers  of  Menno 
Simons'  Works  have  changed  and  perverted  certain  sentences  in  his  writ- 
ings and  "have  given  spurious  copies  of  his  works  to  the  world"  is  with- 
out any  foundation  whatever.  A  comparison  with  the  original  editions 
shows  that  the  sentences  in  question  have  been  accurately  reprinted  in  the 
later  editions  and  correctly  rendered  in  the  English  Works. 


XXI 

BIBLIOGRAPHY 

Abrahamsz,  G.,  Verdedigung  der  ....  Doopsgezinden,  etc.,  .Amster- 
dam, i6(jg. 

Acquoy,  J.  G.  R.,  Hecft  Jacob  van  Campen  te  Amsterdam  in  recht- 
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DICTIONARY 

Alenson,  Hans.  Minister  of  the  Waterlandians  in  Delft  and 
Haarlem;    died  about   1630. 

Augsburg  Confession.  The  most  authoritative  confession  of  the 
Lutheran  Church,  written  by  Melanchthon,  1530. 

Baum,  Johann  Wilhelm.  Professor  in  the  Protestant  Seminary 
(Reformed)   in  Strasburg. 

Beza,  Theodor.  (1519-1605).  The  successor  of  John  Calvin  in 
Geneva. 

Blaurock,  Georg.  One  of  the  founders  of  the  first  church  of 
the  Swiss  Brethren  in  Zurich.  He  was  burned  at  the  stake  at 
Clausen  in  Tirol,  in   1529.     See  Martyrs'  Mirror,  p.  415. 

Bossert,  Gustav.     A  well  known  Lutheran  historian  of  Germany. 

Brandt,  Geeraerdt.  Church  historian  of  the  Remonstrants  in 
Holland  in  the  eighteenth  century. 

Bucer,  Martin.  (1491-1551).  The  most  noteworthy  of  the  Ger- 
man   state-church    reformers,    besides    Luther, 

Calvin,  John.  (1509-1564).  The  Reformer  of  French  Switzer- 
land.    Founder  of  Reformed  and  Presbyterian  churches. 

Capito,  Wolfgang.  (1478-1541).  Zwinglian  reformer  in  Stras- 
burg. 

Carlstadt,  Andreas.  (1480-1541).  At  first  Luther's  co-worker  in 
Wittenburg,  and  later  his  opponent.  Luther's  acceptance  of  the 
Roman  doctrine  of  the  sacraments  as  means  for  regeneration  and 
forgiveness  of  sin  was  offensive  to  him.  He  died  as  professor  in 
Basel. 

Charles  V.  (1500-1558).  Emperor  of  Germany,  ruler  of  the 
Netherlands  and  King  of  Spain. 

Cloister.  A  convent  or  monastic  establishment;  the  living  place 
of  a  community  of  monks  or  nuns. 

Cornelius,  Carl  Adolf.  Born  1819.  Professor  of  history  at  Bonn 
and  Munich.  A  Catholic  whose  writings  on  Anabaptist  history  are 
distinguished  for  impartiality  and  fairness. 


314  Dictionary 

Cramer,  A.  M.  Mennonite  niinister  at  Middelburg  in  the  Nether- 
lands.    Historian. 

Cramer,  Samuel.  (1842-1913).  Son  of  A.  M.  Cramer.  Professor 
in  the  jMennonite  Theol'Ogical  Seminary  in  Amsterdam. 

Denck,  Hans.  (1495-1527).  An  Anabaptist  leader  who  later 
advocated  "the   middle  way"    or  "stillistand."      He   died   in    1527. 

Detmer,  Heinrich.  Head  Librarian  in  the  Royal  Library  at 
Munster. 

Diet.  The  administrative  assembly  of  the  old  German  Empire, 
consisting  of  representatives  of  the  various  provinces  and  free  cities. 

Doopsgezinden.  The  official  name  of  the  Mennonites  of  the 
Netherlands,  though  popularly  they  are  known  as  Mennonites.  The 
word   mean?   those  who   follow   the   doctrine   of    (believers')   baptism. 

Ecumenical  Council.  A  general  council  or  synod  of  the  bishops 
and  theologians  of  the  early  Catholic  Church. 

Egli,  Emil.  Professor  of  church  history  in  Zurich  and  editor  of 
the  new  edition  of  Zwingli's  works.  He  published  two  important 
books  on   the  history  of  the  Swiss  Anabaptists. 

Elector.  One  of  the  (seven)  princes  of  the  old  German  Empire 
entitled   to  choose   the  Emperor. 

Electorate,     A    state   or  province   ruled   by  an   elector. 

Estates.     The    representatives   of   the   old    German    Empire. 

Flemish  Mennonites.  The  Mennonites  of  Flanders,  or  those 
who,  in  consequence  of  the  extraordinarily  bloody  persecution  pre- 
vailing in  that  province  fled  from  Flanders  to  other  parts. 

Franck,  Sebastian.  (1499- 1543).  A  Come-outer  of  the  Reforma- 
tion times.  He  rejected  the  ordinances  and  all  churcli  organization. 
A  noteworthy  historian. 

Geneva.  A  city  in  French  Switzerland;  for  many  years  the 
scene  of  John  Calvin's  labors  and  the  center  of  t'he  Calvinistic  Refor- 
mation. 

Grebel,  Conrad.  The  most  distinguished  of  the  group  of  men 
who  founded  the  first  congregation  of  the  Swiss  Brethren  at  Zurich, 
Switzerland,  in    1525.     He  died  in   prison  at  Maienfeld,   in   1526. 

Hardenberg,  Albert  Rizaeus.    Reformer  of  Bremen.    Died  in   1574. 

Hegler,  Alfred.  Professor  of  Protestant  tlieology  at  Tubingen 
in   Wurtemberg. 

Herzog-Hauck  Theological  Encyclopedia.  The  great  Protestant 
Encyclopedia.  The  Xcw  Scliaff-llerzog  Religious  Encyclopedia  is 
based  on  it. 

Hierarchy.  A  body  of  ecclesiastical  rulers;  the  Roman  priest- 
hood. 

Hoekstra,  Sytse.  (1822-1898).  Professor  in  the  iMennoiiite  Tiie- 
ological  Seminary  in  Amsterdam. 


Dictionary  315 


Hofmann,  Melchior.  The  founder  of  the  Melchiorites  or  Coven- 
anters. He  was  imprisoned  in  Strasburg  from  1533  to  his  death 
(1543  or  1544). 

Holland.  In  Menno  Simons'  time  this  name  was  applied  to  the 
northwestern  part  of  the  Netherlands,  not  to  the  Netherlands  in 
general. 

Honorius.     (384-423).     Emperor  of  the  Western  Roman   Empire. 
Hosius,  Stanislaus.     (1504-1579).     Cardinal  and  prominent  Roman 
Catholic  theologian. 

Host.  The  wafer  used  instead  of  the  bread  in  Mass  as  well 
as  in  the  communion  service  of  the  Roman  Catholic  Church.  The 
host  is  believed  to  be  Christ  Himself  and  hence  i's  worshiped.  The 
elevation  of  the  host  is  a  feature  of  IMlass,  the  host  being  held  up 
and  presented  before  the  congregation  which  worships  it  in  kneeling 
posture. 

Hubmaier,  Balthasar.  The  most  distinguished  writer  among  the 
Anabaptists  of  South  Germany,  Switzerland  and  Moravia.  His  fol- 
lowers constituted  a  distinctive  party  of  Anabaptists.  He  was 
burned  at  the  stake  in  or  near  Vienna  in  1528 

Hunzinger,  A.  W.     Lutheran  theologian  in   Hamburg,   Germany. 

Huterites.  Named  after  Jacob  Huter  who  was  burned  at  the 
stake  at  Innsbruck  in  Tyrol,  in  1536.  They  differed  from  the  Men- 
nonites  and  Swiss  Brethren  principally  in  having  their  possessions  in 
common.  They  have  a  number  of  churches  in  South  Dakota  and 
Montana.  Not  all  their  congregations  adhere  to  the  communistic 
life. 

Krauth,  Heinz.  Anabaptist  martyr  who  was  beheaded  at  Jena  in 
Saxony,  on  January  26,  1536. 

Kuehler,  W.  J.  The  successor  to  Professor  S.  Cramer  in  the 
Mennonite  Seminary  in  Amsterdam. 

Kuijper,  Abraham.  The  noted  Dutch  Reformed  theologian,  for- 
mer prime  minister  of  the  Netherlands. 

Landgrave.     The  title  of  the  ruler  of  Hesse. 

a'Lasko,  John.  (1499-1560).  A  native  of  Poland  where  he  labored 
as  a   reformer  in   the  later  years  of  his  life. 

Loserth,  Johann.  Distinguished  Protestant  church  historian  of 
Austria. 

Manz,  Felix.  One  of  the  founders  of  the  first  Swiss  Brethren 
congregation  in  Zurich.  He  suffered  martyrdom  by  drowning  at 
Zurich,  in  1527.     See  Martyrs'  Mirror,  p.  400. 

Marbeck,  Pilgram.  After  the  martyrdom  of  Michael  Sattler,  in 
1527,  tlu-  most  prominent  minister  among  the  -Anabaptists  in  South 
Germany.     Tie  labored,  principally,  at  Strasburg  and  Augsburg. 

Matthys,  Jan.     A  baker  of  Haarlem  in   Holland  who,   with  John 


316  Dictionary 

of  Leyden,  became  the  founder  of  the  Munsterite  sect.  He  lost  his 
life  during  the  siege  of  Munster  in  1534. 

Melanchthon,  P.  (1497-1560).  Luther's  most  distinguished  helper 
in  the   task  of  the   church  reformation.     Professor  in  Wittenberg. 

Melchiorites.  The  followers  of  Melchior  Hofmann;  also  known 
as  Covenanters. 

Menius,  Justus.  (1499-1558).  The  reformer  of  Thuringia.  He 
wrote  a  number  of  books  against  the  Anabaptists. 

Micron,  Martin.  (1522-1559).  Born  in  Flanders,  proibably  at 
Ghent.  Labored  as  Zwinglian  Reformer  in  London,  Frankfort 
a.  ]\L  and  Norden  in  East  Friesland. 

Moravia.     Province  of  Austria,  east  of  Bohemia. 

Musculus,  Wolfgang.  (1497-1563).  Reformed  theologian.  Pastor 
in  Strasburg  and  Augsburg;  since  1549  professor  of  theology  in  Bern. 

Netherlands.  In  the  Reformation  period  the  Netherlands  com- 
prised modern   Belgium  as  well  as  Holland. 

Protestant.  In  1529,  at  the  Diet  of  Speier,  the  Lutheran  and 
Zwinglian  Estates  protested  against  a  plan  which  was  designed 
eventually  to  suppress  the  Reformation,  hence  they  were  called 
Protestants  and  this  designation  ihas  become  the  usual  name  of 
Christian  professors  not  belonging  to  the  Roman  Catholic  or  to  one 
of  the  Eastern  churches. 

Reformed  Church.  In  certain  countries  the  followers  of  Ulrich 
Zwingli  and  John  Calvin  are  known  as  the  Reformed,  while  in  other 
countries  they  are  called  Presbyterians.  In  America  the  Reformed 
and  Presbyterians  are  distinct  denominations. 

Rothmann,  Bernt.     The  theologian  of  the  Munsterites. 

Sacrament  in  both  kinds.  In  the  Roman  Church  the  cup  is  with- 
held from  the  laity  under  the  pretext  that  the  bread  or  host  is  the 
body  of  the  Lord  and  that  the  body  is  not  bloodless,  hence  the  blood 
is  given  although  the  cup  is  withheld.  The  expression  "both  kinds" 
refers  to  the  cup  and  bread. 

Saints.  In  the  language  of  Scripture  the  believers  are  the  saints. 
In  Roman  Catholic  theology  the  saints  are  those  who  have  been 
canonized  or  declared  holy  by  the  pope  and  to  whom  prayer  is  to 
be  offered. 

Scheffer,  Jakob  Gysbert  de  Hoop.  (1819-1893).  Profess'or  in  the 
Mennonite  Theological  Seminary  in  Amsterdam.  The  most  dis- 
tinguished   Mennonite    historian. 

Schwenckfeld,  Caspar.  (1490-1561).  He  is  considered  the  foun- 
der of  the  Schwenckfelder  Church,  although  he  did  not  desire  to 
found  a  church.     His  followers  organized  themselves  after  liis  death. 


Dictionary  317 

Servetus,  Michael.  (i5ii-i553).  A  Spaniard  who  was  condemned 
to  death  and  burned  at  the  stake  in  Geneva  for  various  unorthodox 
teachings. 

Speier  or  Spires.  A  city  in  the  Palatinate  where  the  German 
Diet  convened  repeatedly  in  the  Reformation  period. 

Strasburg.     A  city  on  the  upper  Rhine.     The  capital  of  Alsace. 

Theodosius  II.  (401-450).  Emperor  of  the  Eastern  Empire 
{Capital   Constantinople). 

Theodosius  III.     Eastern   emperor  w'ho  ruled  716-717. 

Thirty  Years'  War.  (1618-1648).  A  religious  war,  at  least  in  its 
first  period,  between  the  Catholic  provinces  of  Germany  headed  by 
the  Emperor,  and  the  Lutheran  and  Zwinglian  states.  The  latter 
•were  aided  by    (Lutheran)   Sweden  and   (Catholic)   France. 

Trijpmaker,  Jan..  Jan  Volkerts  of  Embden  was  a  brogue  (holl. 
trijp)  maker  by  trade  and  was  called  by  this  name. 

Transubstantiation.  The  doctrine  that  the  Bread  and  Wine  is 
conTcrted  into  the  Body  and  Blood  of  Christ  in  the  Eucharist  or 
Mass. 

Tschackert,  Paul.  Professor  of  theology  (Protestant)  in  the 
University  of  Gottingcn. 

Unitarian.  One  who,  unduly  emphasizing  the  unity  of  God, 
denies  His  Trinity,  and  hence  also  denies  the  deity  of  Christ.  The 
Unitarians  believe  in  Jesus  of  Nazareth  as  a  great  moral  teacher, 
but  not  as  the  Savior. 

Valentinian  III.  Emperor  of  the  Western  Roman  Empire  from 
425  to  4SS. 

Van  Braght,  Thieleman  Janz.  (1625-1664).  Minister  of  the 
Mennonites  of  Dort  in  the  Netherlands.  A  prominent  conservative 
leader  and  staunch  opponent  of  the  new  views  advocated  by  Galenus 
Abrahams.  He  presided  over  the  great  conference  held  in  June, 
1660,  at  Leyden.  Author  of  the  "Martyrs'  Mirror"  and  of  a  catechism 
which  was  used  till  the  middle  of  the  nineteenth  century  by  con- 
servative Mennonites. 

Volkerts,  Jan.  Baptized  by  Melchior  Hofmann  in  Embden, 
labored  at  Embden  and  Amsterdam,  suffered  martyrdom  December 
5,   1531- 

Vos,  K.     Mennonite  minister  at  Middelstum  in  the   Netherlands. 

Waterland.  A  district  in  the  nort/hern  part  of  the  province  of 
Holland  in  the  Netherlands. 

Wittenberg.  City  in  Saxony.  The  center  of  the  Lutheran  Refor- 
mation. Both  Luther  and  Melanchthon  were  professors  in  the 
university  at  this  place. 

Wheel.  The  expression  "the  wheel"  is  used  in  Menno  Simons' 
writings   for  "breaking  on   the  wheel"  which   was  a   form   of  torture 


18  Dictionary 


and  execution.  The  victim  was  placed  on  a  cart-wheel  and  his  limbs 
tied  to  the  spokes.  On  the  slowly  revolving  wheel  his  bones  were 
broken  with  blows  of  an  iron  bar. 

Wizel,  George.  A  Lutheran  theologian  of  the  Reformation 
period  who  returned  into  the  fold  of  the  Roman  Church. 

Woodsawer,  (Houtzager)  Peter.  Mentioned  in  Obbe  Philips' 
"Confessions."  His  occupation  was  that  of  a  wood  sawer;  his 
family  name  is  not  known.  Dirck  Philips  was  baptized  by  him 
(1533). 


INDEX 


Aachen,  83,   163 

Absolution,  240,  248 

Adamites,  199 

African  bishops,  119 

Ahlefeld,    Bartholomew    von,    217, 

218 
Albert,   Margrave   of   Brandenburg, 

170 
Alenson,    Hans,    146,    164,    165 
Altars,  123 
Alsace,  135 
America,  222 
Amsdorf,   95 

Amsterdam,  58,  59,   163,   185,  301 
Anabaptists,    a    misnomer,    267 
Andrese,   Johann   Valentin,   114 
Anna,  Countess  of   East  Friesland, 

78 
Antichrist,  29,  40,  98,  118,  119,  128, 

273,  274,  282 
Antiochus,  99,  294 
Antwerp,   219 
Appeldoorn,  J.  G.,  137 
Aristotle,   149 
Arnhelm,   81 
Aschendorf,   194 

Atonement,    doctrine    of,    237-239 
Augsburg  Confession,   123,   127 
Augustine,  church   father,  224,  225, 

262 
Austria,  46,  124 
Avoidance    of    the    excluded,    145, 

195 

Backereel,    Hermes,    88-91 

Balk,   153 

Baltic  sea,  87 

Baptismal      regeneration,      doctrine 

of,  22,  246 
Baptism,    doctrine    of,    260-262 
Baptism,  import  of,  261 
Baptism  of  households,  265 
Baptism  of  infants,  22,  23 
Baptists,   44,    134 


Basel,  41,  107,  169,  190-192 
Batenburgers,  40,  41,  157,   160,   177, 

178 
Batenburg,  Jan  Theodor  of,  41,  53, 

177,  178 
Bauni,  Johann,   Wilhelm,  47 
Bavaria,   55,    106 
Beggars,  280 
Believers'    baptism,   import   of,   120, 

121 
Berlin,  137 

Bern,  43,  45,  107,  127 
Beza,  Theodore,  74,  80 
Blanckenham,    54 
Blaurer,  Ambrosius,  45 
Blaurock,   George,   127 
Blesdijk,  Xicolaus,  188-191 
Bocholt,    178-180 
Boehmer,  H.,  135 
Bolsward,    17 
Bos,   P.   G.,   163 
Bossert,  Gustav,  47 
Bouwens,   Leonard,  83-86,  211,  212, 

301 
Brabant,    70.    106 
Braitniichl,   Caspar,    106 
Brandenburg,    107,   108 
Brandenburg-Kulmbach,    170 
Brandt,  G.,  209 
liruges,    177,   200 
Bruges,   John   of,    190,    191 
Brunswick,   169 
Brussels,  54 
Bucer,   Martin,  23.  45.  97,   98,    139, 

206,  224 
Bullinger,   Heinrich,  23.  44,  47,  91, 

102,    113,    114,    148,    174,    176 
Buscher,   Hans,  219 
Buttlar.   Eva.    176 

Calvin,  John,  74,  SO.    102.   112.    123. 

125.    127,    128   165,   171   213  221 
Calvinists,  46   127 
Candles.   263 


320 


Index 


Capital  punishment,  173,  286 

Capito,    Wolfgang,   45 

Carlstadt,  Andreas,  93,   125,   127 

Carthage,    council    of,   267 

Cathedrals,  264 

Centsen,  Jan,   134 

Ceulen,    Peter  of,    128 

Charles  V,  Emperor,  21,  55,  11,  99, 

101 
Chase,  Ira,  87 
Christ      llig    deity    and    humanity, 

228-233 
Christ,  11  is  office,  233,  234 
Christian,    king   of    Denmark.   88 
Church,  doctrine  of,   139,   140,  254- 

256 
Church  fathers,  231 
Circumcelliones,  68 
Circumcision,  257-260,  263,  267 
Claeszoon,  Jan,  58 
Cleve,  82 
Cloisters,  264 

Cologne,  77,  78.  80,  81,  83,  88 
Communism,    278 
Confessions,    240,   248 
Cornelis,   Adrian,   134,  201 
Cornelius,   Carl   Adolf,  47,   112 
Corporeal    presence    of    Christ    in 

bread   and   wine,  271 
Cramer,   A.    M.,   173 
Cramer,   S.,    19,    147,   150,    195,    196, 

197,  200.  206 
Cyprian,  119,  225,  267,  268 

Danzig,  87 

Davidians,  40,  41,  87,  157-161.   177- 

193,  194,  222 
Davidians  on  infant  baptism,  188 
Death  sentence  for  heresy,  100,  101 
Delft,  177.  186 
Denck.    Mans    127,  206 
Deiickians,  187 
Denmark,  88-90 
Dctmer.    ileinrich,   172 
Discipline.   Meniio  on,   139-145,  272, 

277 
Divorce.    171,    172 
Dollinger,    Ignaz,    127 
Dorpen,  194 
Dort.  134,  135,  201 
Doskcr,    Henry  R..  198.  222 
Douwen.    W.   J.    van.   201.   202 
Drinking  houses,  67 
Diisseldorf,    174 

Eastern   language,  205 


East   Friesland,    17,   53,   58,  78,   80, 

89,  301 
Ebionites,   168 
lulos.    Margaret,   78,    164,    165,   214- 

216,  301 
Edes,  Rcyn,  78 
Edward   VI,   king   of    England,  80^ 

88 
Ecnighenburg,  219 
Egli.  Emil,  46 

Elevation  of  the  host,  123,  125,  126 
iMiibden.   22,    78,    79,   87,    128,    194, 

203,  212,  222,  301 
England,  88,  89,  98 
Ephrata,   Pa.,   107 
Erhard,   Christoph,    107 
Eusebius,  168,   186 
Exorcism,   123,   126 

Faber,    Gellius,    17,    18,   21,   32,   33, 

39,  57,  7Z,  87,  104,  118,  119.   122, 

135,   144.   159,   199,  300 
Faith,  240-243 
I'cet  washing,  271,  272 
I-oldsberg,   107,  124 
Felbinger,    Claus,    106 
Fencing-schools,  67 
Fischer,    Christophus    Andreas,    46, 

107,  124 
Fischer,    George    Park,   42 
Fischerswert,    81 
Flanders,   70,   106 
Flemish  confessions,  134 
Flemish    Mennonites,    128,   134.   200, 

201 
lu)U)idatoii,   revision  of,  59,  205 
Iniessli.  Johann  Conrad,  47 
France,   170 

I^'ranck,   Sebastian,  96,    112 
Francker,  301 
h'rankenthal,  202 
Frankfurt,   a.    M.,    107 
Free  Will,  221 
Frerichs,   Sikke,  22,  23 
Fresenburg,  217 
Friesland,^  17.   19,  32,  53-58,   70,  73, 

77,   l(>3,  204,  218,  301 
h'risian  Confession,   134 
}*"roschower  Bible,  88 
Froschower  New  Testament,   107 


Geelen,   Jan    van,    163 
Gelders,  70,  106 
Geneva,  80 

George   of    Parris,  80 
Gerbrands,  Claes,  59 


t 


Index 


321 


Gen-etsen,  J.   H.,  91,  151 

Gerrits,    Lubbert,    134 

Gillis  of  Aachen,  S3.  174,  219 

Goch,  87,    194 

Golden  calf,  made  of  baptism,  248 

Gothland,  87 

Graiss,  163 

Grebel.  Conrad,  93,  127 

GrispetT,   Pieter,  201 

(ironingcn,   32,   53,   58.   78,    163 

Gross,   Jacob,    112 

i  laariem,  200,  201 

Hague,  The,  178 

Mailer.   Berchthold.  44 

Hamburg,  92,  217 

Hamelmann,   199 

Hanseatic   league,  87 

Haidenberg,  A.    li..  ^A,  82 

Haslenrath,  Tcunis  von,  81 

i  I  ayes,   Sjonck,  55 

Hedge-preachers,    103,    112 

Heglcr,  Alfred,  47 

Hell,  29S 

ilenry,   Duke  of    Brunswick,    169 

Herman     von     Wied,     Elector     of 

Cologne,  80,  8l 
Herrison,    H.    J.,    301 
Hesse,   27,    100,    109 
Historical   development,  35 
Hochhnth,  K    W.   H.,  47 
Hoekstra,  S.,  128.  129,  200 
Hofmann,    Melchior,    43,    161,    175. 

207 
Holdeuian,  Jolin,  60 
Holland,    106,    134,    163.    200.    221. 

222    301 
llolstein,  78,  83,  92.  217 
Holy  Ghost,  doctrine  of,  235 
Holy   water,  238.  248,  263.   264 
Honorius,  emperor,  101, 
Hoorn,  301 

Hosius,   Cardinal,  209 
Hubmaier,    Balthasar.    202.    2! 3 
Hulsliof,  Abraham,  47 
Hunzinger,  A.   W..   175 
Hut,  Hans,  202 
Huterites,  41,  43,  106,  124.  12o,  141. 

145,  172,  187,  202,  221 
Huysman,   Bartholomew.   89 

Idolatry,  26,  27 
Idol  houses,  123 
Illekhoven,  81 

Incarnation,     doctrine     of.     31,     79, 
1-16-152,  195,  201,  234,  235 


Incense,    123 

indulgences,  238 

Infant  baptism,  Luther  on,  129 

Infaiit    baptism,    meaning    of,    120. 

121 
Infant    baptism     unscriptural,    262- 

265 
Infant   baptist   denominations,   40 
in  farts,  salvation  of,  265 
Instrumental   music    123 
interim.  96,  97.  98 

Jans,  Peter,  53 

janz,  Gerrit,  32 

Janz,    hierman,  32 

ielsum,  22 

jcna,   104 

Jews.  120,  124,  185,  193 

Joachim,  Margrave  of  Branden- 
burg,  107 

John.   Elector  of   Saxony,  94,  100 

John  Frederick,  Elector  of  Sax- 
ony. 100,  169 

John,    son   of    Menno,   220 

loris,  David,  41.  80.  110.  133.  156, 
177-193,  301 

Julich,  163 

Juniata   College    Library,   60,   6l 

Juctiikation    by    faith.    244-246 

Kaiiipen,  53 

Kes5ler,  Johannes.  44.   127 

Kevs  of  binding  and  loosing.  142 

iviel,  60,  61 

Kimswerd,  53 

Kiss,  the  holy,  271 

Koehler,    V,  alter,    135 

Krauth,    Heinz.    104 

Kuehler,    W.    J.,   61,    201 

Kuijpcr,   Abraham,  41 

Kuvper,  Frar.cis  Reines,   134.  203 

Lacedemonians,  286 
Lamberts,  I  iicas,  58 
a'Lasco.    John,    74.    78-81.    88.    89, 

151,  152,   158.  212.  300 
Law.  the,  237 
Leeuwarden.  22.  54.  55 
i^eipzig,  107 
Lemeke.  300 
Lcmke,  a  deacon.  81,  88 
Levden.    Tohn    of.    41,    42.    153-178. 

193.  207,  211.  226 
Liberalism,  modern,  132-138 
Libertinism,   179 
Liberty   of   consciem-e,  66.    100,   222 


322 


Index 


Likeness  of    Menno,  220 

Lir.ibur^.   163 

Lir.nich,  81 

Livonia.  87 

London,  88 

Losectii,  Joliann,  47 

Lother,   Mattliaus,   113 

Liibeck,   82,   S7,   92,    188,    194.    198, 

217 
Liineburg,  92 
Luther,  18-24,  27,  30.  40,  41,  80,  88, 

93-96,  100,  101,  103,  107,  108,  112. 

123,    125-130,    139,    lo5,    171,    172, 

175-177,  213,  221,  2(A,  271 

iMagistracy,   Duties  to,  2^*^ 

McX'Stricht,  163 

Manz,  Felix,  127 

Marbeck,   Piigram,   112 

]\lartens,  Roelof,  see  Adam  Pastor 

Martyrs'   Mirror,  200,  201,  220 

Marv,   Regent   of   the    Netherlands, 

21,'  54.  55 
Marv,  Queen  of  England.  88.  98 
Mas's,    19.   20.   26,   27,   30,    123,    126 
Matthys,  Jan,  175  207,  211 
iXiaurice,    Duke   of    Saxony.   96,   98 
McGlothlin,  W.  J.,   135 
Mccklenhurg,  87 
Meditation  on  the  2Stli  Psalm,  date 

of,  35 
Jiiccting  houses,  124 
Melanchthon.   18,  97,   101.    104.   110. 

123.  125 
Melchiontes,    22,   32,    37,    lol,    178, 

179,   189,   190,  2(M.  301 
Menius,  Justus,  101 
Menno   medal,  220 
Menno   monument,  220 
Mcnnonite   confessions.    134 
Memionitc    Librarv    in    Amsterdam. 

58.   134 
Menno  Simons'  brother,  26,  159 
Menno    .'^imons'    daughter,   218 
Menno  Simons'  wife,  32,  (S.  72,  73, 

78,  82 
Mtiise  river,  81 
Micron.  Martin,  80,  88,  91,  148,  149, 

151    205,  206,  210,  212,  213,  300 
Middle    Way,    189 
■Ministers,  quafihcations  of,  277 
Ministers,   support  of,  278 
Mis^Min   work.  50,  112.  22! 
Mohamet,  124 
MoUenhecke,  159 
Moravia.  lOT).  107.  124    221 


-Moravian   Anabaptists,  202 
Munster,  41,  153,  154,   185,   199,  226 
Munstcrites.  25,  26.  28,  32,  34,  40- 

44,   100,   153-176 
Musculus.    Wolfgang.    148.    149 

Xaumbiirg,  95 

Xero,  99 

.Veulen,  Jan.  81 

New  birth,  246 

Xcw  Israel,   171 

Xew   life,  249-254 

Xew     1  estament,    relation    to    Old, 

122-125,   171 
X;ice,    Council    of,    119,    267,    268 
Xicolai,    Gcrhardus,    199 
Xicolaitancs,  168,  176 
Nicolsburg  articles,   202,   203 
Xon-conformity  to  llie  World,  287 
Xon-rosistance,  doctrine  of.  129-131, 

153,  176,  196,  281-286 
Norden,  89 
Xorth  Holland,  58,  219 

Oath,  196,  286-289 

Obbcnites.    31.    34.    35,   42,    43,    150, 

178,  180,  194 
Oldcloisterites,   25,   34.    159-165 
Oldcreum,   53 
Oldesloe,  83,  217 
Obi  Flemish  confession,  134 
Oliz'e   Branch,   confession,    134 
Oppcidieim,  96 
Ordinances,    doctrine    of,    39,    243, 

256-260 
Origen.    church     father.    224,    225, 

262 
Original   sin,   79,    128,    146.  236 
Outerman,  Jacques.   134,  200,  201 

Palatinate,  202 

Palms,  264 

Parables,  exposition  of,  255 

Pastor,  Adam.  133.  194-200,  212 

Pennsylvania.  59 

Pennypacker.    S.    W.,    18,    59 

Peters    Quirinus,    58 

Philil),    Landgrave    of    Hesse,    100, 

101,   169,  172 
Philips  brothers,  204 
Pliilips,    Dirk,    61.    62.    83,    87,    129. 

188,  194,  197,   198.  222,  271 
Philips.    Obbe,    31,    32,    39,    61,   62, 

178,  199 
Pilgrimnges.  238,  264 
Pilgrim    l-'athers,  222 


Index 


323 


Pingjum,  17,  19,  22,  24,  166 

Pius  X,  pope,  130 

Play-kou»es,  67 

PoJancl,  78,  202 

Polygamy,   159,   172,   174,   186 

Prayer  for  the  dead,  264 

Prayer    of    Menno    for    liberty    of 

conscience,  37 
Predestination,  128,  221,  254 
Priestly  robes,  123,  126,  263 
Printing  press,  Menno's,  218 
Pronhets.   false,   156 
Prussia,  301 
Purity   of    the    churcli,    140,   270 

Rademacher,    Reinken,    81 

Rationalism,  132 

Rauf  Bisch,  202 

Raymakers,  Jater,  81 

Rcbaptism   bv   Paul,   267 

Rederijkers  83,    177 

Regeneratkin,   246-249 

Religious  parties,  five,   157 

Repentance,   239,  240 

Resurrection,  doctrine  of,   196 

Revelations,   new,  225 

Reynders,   Tjard,   53,   IZ 

Riches,   dangers   and    right   use   of, 

280 
Ries,  Hans  de,  134,  20Q 
Ris,   Cornelis,   134 
RituaHsm,   122 
Roennond,  82 
Ronsdorf,    176 
Roosen,   Gerrit,    18 
Rostock,  92 

Rothmann,  Bcrnt,  170,  171,  176 
Russia,  87 

Sabbatarians,    173 

Sacramcntarians,  92,  100 

SacravAcntschaender,  271 

St.  Gall,  45,  127,  206 

Sanctification,    79 

Sattler,   Michael,   135 

Saxony,  27,  31,  93,  94,  100,  109,  113 

Schaffhausen,    135 

Scheffer.    T.   G.   de   Hoop,   196,   198, 

221 
Schlatten,  135 

Schocmacker,   Douwe.    1()4,    165 
Schottlaiid,  87 
Schugger,  Thomas,  206 
Schwrenckfeld,  Caspar,  37,   114,   118 
Schwenckf  elder,   114 


Scriptures,     authority     of,     35,     36, 

221,   224-226 
Scripture     interpretation,     Menno's 

principle  of,  1/1 
Sects,    corrupt,    41,    157,    158,    166, 

167,  169,  180,  184 
Servetus,    Michael,  80 
Siclis,  300 
Silesia,  108 

Sin,  doctrine  of,  236.  237 
Smalcaldian  War,  82,  88,  96 
Sinit,  R.  J.,  153 
Snyder,  Sikke,  see  Frerichs 
Snyer,    Lyske,   81 
Social  Message  of  the  Church,  278- 

280 
Socinians,  200,  202 
Sommelsdyk,  83 
Speier,  11,  100 
State    church    Reformation,   20,   21, 

23,  24,  30,  31,  93-127 
Steenwijk,   177 

Stewanlship,  Christian,  278-282 
Stillsiattd,  37,  38,  102 
Stralsund,  92 

Strasburg,  23,  97,  112,  2«1,  206 
Supper,  the  Lord's,  268-271 
Sweden,  87 
Swiss  Brethren,  31,  41-43,  107,  114, 

124,   126,   127,   134,   141,   145.   172- 

174,   187,  201,  202,  221 
Symonson,    Peter,   163 

Tapers.  264 

Tares   and   wheat,   parable   of.    154, 

291,  294 
Taverns,    the    drunkea,   67 
Taxes,  289 
Ten  Gate,  E.  M.,  134 
Tertullian,  225 

Theodosius    II,   emperor.    101 
Thirty  Years'  War,  >20 
Trijpmaker,  Jan,   see  Jan   Volkerts 
Trinitv,   doctrine  of,  226-228 
Tschackert,    Paul,  46,    171,    172 
Turks.  98,  124 
Twisck,  Peter  Janz,  134,  218 

Union  of  church  and  state,  94-129, 
Unitarianisni,  195,  202,  206 
Upper  German  churches,  134,  201 
Upper  Palatinate,  96 
Utrecht,  17 

Vadian,  Joachim,  45 
Valeiitinian  III,  emperor.  102 


324  Index 

Van    Braght,   Thieleman   Janz.  134.      Wismar   Decisions,  92 

220  Wittenberg,    125,    127 

Vlekwvk,  Herman,  200  Witniarsuin,    17,    19,  24,   32,   56,  78, 

Volkcr'ts.   Jan,  22  161,   165,   166,  204,  220 

Voluntary  Principle,  93,  221  Wizel  George.  114 

Vos,    K.,   25,    53,    55,    79,    128.  141.      Woodsawcr,  Peter,  204 

146,   147,   155.    163,   164.  202,  204-      Wormer,  59 

213,  222  Woulden,  53 

Vrancken.    Metken.  81  Wiistenfelde,  83,   217,  218,  220 
X'nlgate,  87 

Zionites,    176 

Waldshut,  112  Zofingen,  43,  45 

Waterland,  163,  301  Zurich,   li,   43,  44.   87,  91.   93,    107, 

Waterlandians.    133,   200  112,    127 

Waterlandian   confessions,    134  Zwickau,    113 

Wesel,  82,  163  Zwingli,   Ulrich,  20-24,  31.  93,   102, 

Westphalia,  178,   194  112,   124,   125,   128,   139,    165,   169, 

Wismar.  87-92.  212.  217,  218  171.  175.  176,  213,  221,  254 


THE     NETHERLA:       S     and     northwest    GERMANY. 


c 


A  SHORT  HISTORY  OF  CHRISTIANITY 

By  John  Horsch.     5x7^   in.     304  pages. 
EXCERPTS  FROM  REVIEWS 

A    serviceable    review   of    ehurch    history.    —    prof.    w.    koehler,    ix 

THEOL.   JAHKESBERICHT,  VOL.   24,   p.   483. 

We  have  read  the  book  with  much  interest  and  proht.  —  christian 

CONSEKVATOR,   JTIT.Y   8.    1903.  .  *    *    *     •, 

It  gives  in  a  straightforward  way  the  gist  of  the  matter,^  la 

compact  and  full  of  information.  —  mich.  chr.  advoc.\te.  aug.  1.  19U3. 

The  author's  style  is  clear;  he  goes  right  to  the  pomt,  compellmg 
attention  whether  the  reader  always  agrees  with  his  deductions  or  not.  — 

THE    LUTHERAN    OBSERVER.    AIM.'.    21,    1903. 

The  author  has  chosen  his  own  method  of  treatment  of  church  his- 
tory. *  *  The  matter  is  couched  in  readable  style  and  will  prove  of  gen- 
eral interest.  —  rel.  telescope,  jul.  1.  1903.  •     ,    ^u  •  *•      * 

A  sketch  dealing  rather  with  the  progress  of  practical  Christianity 
during  the  centuries  than  with  the  church  as  an  organization,  and  pre- 
senting the  essential  facts  in  a  simple  style.  —  chr.  endeavor  world, 
sept.  4,  1903.  „ , 

The  Christian  student  will  receive  it  gladly,  it  giving  in  concise  form 
that  which  can  only  be  obtained  by  the  patient  study  of  volumes  and 
libraries.  —  ST.  louis  chr.  advocate,  jul.  22,  1903. 

It  should  be  said  that  the  author  has  done  his  work  very  well,  com- 
pressing a  vast  amount  of  history  into  a  small  space.  In  general  he  has 
treated  his  various  subjects  with  fairness  and  clearness.  *  *  *  A  valuable 
little  manual.  —  journal  and  messenger,  nov.  19,  1903. 

The  peruliaritv  of  this  work  is  that  it  is  written  from  an  American 
point  of  view ;  that  is,  the  view  of  the  independence  and  freedom  of  the 
church  from  statecraft  and  civil  control.  This  gives  it  a  distinct  charac- 
ter  and  adds  to  its  value  for  our  people.  —  pittsburg  chr.  advocate,  dec. 

3,  i903.  .  ,    ,  ,  ,, 

A  good  book.  *  *  *  The  volume  tells,  in  a  straightforward  way,  tlic 
story  of  Christianity  from  the  beginning  until  now.  The  point  of  view  is 
that  of  the  Evangelical  American  Independent,  who  has  no  sympathy  with 
Romanism  or  anv  form  of  State-churchism.  The  author  tells  a  story  of 
spiritual  conflict,  triumph  and  advance.  *  *  *  We  hope  his  readers  will  be 
very  many.  —  the  examiner,  new  york,  jul.  9,  1903. 

"  Written  in  the  clearest  English.  —  It  is  a  rather  cheap  looking  book, 
but  its  contcNts  are  worthy  of  attention.  —  the  standard,  Chicago,  dec. 

19.  1903.  ^  ,  ,     ■  .      r 

The  author  aims  to  write  church  history  from  the  standpoint  ot 
"Independentism,"  that  is,  the  principle  of  the  separation  of  church  and 
state.  This  position,  the  author  claims,  is  not  taken  by  the  "noted  church 
historians  of  PLurope,"  and  bv  the  American  historians  who  imitated  them. 
We  are  not  sufficicntlv  acquainted  with  the  subject  to  confirm  or  deny 
this  contention.  But  we  note  that  his  outline  consistently  differs  some- 
what from  the  usual  divisions.  *  *  We  admire  the  treatment  of  church 
historv  from  this  standpoint  and  the  book  gives  fresh  interest  on  this 
account.  It  is,  thus  far.  original.  *  *  Altogether  the  book  before  us  has 
valuable  and  praiseworthy  features.     We  bespeak  for  it  a  future.  —  -bhe 

MENNONlTE,  JUNE  25.   1903. 

Price,  cloth  binding.  75  cents. 

Herald    Publishing    House, 

Box  398  Cleveland,  Ohio 


UNIVERSITY  OF  CALIFORNIA  LIBRARY 

Los  Angeles 

This  book  is  DUE  on  the  last  date  stamped  below. 


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